AN    EXPOSITION 


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M    SABBATH  SCHOOL  AND  BIBLE  CLASSES.    \^ 

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BY 


J.  J.  JANEWAY,  D.D. 


NEW-YORK: 


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iE— — -B.OBERT  CARTER,  58  CANAL-STREET. 


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Entered  according  to  act  of  C  ongress,  in  the  year  1838,  by 

ROBERT  CARTER, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United 
States,  for  the  Southern  District  of  New-York. 


AN    EXPOSITION 

OF 

A  PORTION  OF  THE 

EPISTLE    TO   THE  ROMANS, 

IN  THE  FORM  OF 

QUESTIONS  AND  ANSWERS 

DESIGNED  FOR 

SABBATH  SCHOOL  AND  BIBLB  CLASSKS. 


BY 

J.  J.  JANEWAY,  D.  D. 


NEW-YORK: 
ROBERT  CARTER,  58  CANAL-STREET, 

1838. 


Printed  by 

W.     B.     &    T.     SMITH, 

No.  33  Division-Street. 


PREFACE. 


This  little  work  is  designed  for  the  use  of 
Bible  Classes  and  their  Teachers.  It  is  hoped 
too,  that  it  may  be  used  in  the  higher  classes  of 
Sabbath  Schools.  For  their  benefit  it  is  distri- 
buted into  short  lessons ;  and  the  portions  pro- 
per for  them  to  learn  are  printed  in  the  large 
type.     Bible  Classes  will  study  the  whole. 

The  manner  in  which  this  book  is  to  be  used 
is  this :  the  pupil  will  study  the  answers,  and, 
when  he  recites  to  his  teacher,  he  will  lay  aside 
his  book,  open  the  New  Testament,  and  look 
at  the  verse  to  which  the  question  refers.  The 
teacher,  in  asking  a  question,  will  always  men- 


IV,  PREFACE. 

tion  the  verse  on  which  it  is  founded,  which  he 
will  find  marked  at  the  end  of  the  question. 
The  portions  to  be  assigned  to  Bible  Classes 
for  a  lesson,  must  be  determined  by  a  regard 
to  the  age  and  capacity  of  the  members. 

The  portion  of  the  epistle  explained  contains 
the  great  argument  of  the  Apostle  on  the  neres^- 
sity,  the  nature,  and  the  efficacy  of  the  gospel 
of  our  Lord  Jesus  Christ  Like  the  text  the 
exposition  will,  it  is  hoped,  be  found  to  be  prac- 
tical^ as  well  as  doctrinal. 

It  has  been  the  Author's  aim,  to  render  the 
exposition  plain,  clear,  and  familiar ;  so  as  to 
bring  it  down  to  a  level  with  the  youthful  mind, 
for  whose  benefit  it  is  designed.  Such  being 
the  design  it  would  have  been  improper  to  go 
into  any  deep  and  laboured  critical  discussions. 
Yet  he  has  endeavoured  to  give  not  only  the 


PREFACE.  V. 

true    meaning,  but  the  force  of  the  inspired 
writing. 

The  Author  is  impressed  with  a  conviction 
of  the  importance  of  leading  the  youth  of  our 
Churches  to  an  acquaintance  with  the  doc- 
trines and  practical  instructions  contained  in 
the  epistles,  written  by  the  Apostles  of  Jesus 
Christ  our  Saviour,  The  study  of  Scriptural 
history  and  biography,  is  certainly  interesting 
and  instructive  to  them ;  for  it  stores  their 
minds  with  many  valuable  facts,  brings  them 
to  a  knowledge  of  the  great  principles  of  the 
divine  government,  and  serves  to  impress 
them  with  the  belief  that  God  has  much  to 
do  with  the  afiliirs  of  nations,  and  the  con- 
cerns of  individuals.  But  this  should  be  re- 
garded as  preparatory  to  the  study  of  the 
inspired  epistles,  which  unfold  the  mysteries 
of   redeeming  love,  and    teach  so  plainly  the 


Vi.  PREFACE. 

great  articles  of  our  faith,  and  the  various  duties 
of  the  Christian  life. 

Should  this  attempt  succeed  and  promise  to 
be  useful  to  the  Church,  and  the  Author's  life 
and  health  be  preserved,  he  will,  with  leave 
of  Divine  Providence,  finish  the  catechetical 
exposition  of  the  Epistle  to  the  Romans,  and 
may  hereafter  explain,  in  a  similar  manner, 
some  of  the  other  Apostolic  Epistles. 

May,  1838. 


aUESTIONS  AND   AXSWKR* 

ON  THE 

EPISTLE    TO   THE  ROMANS. 


LESSON    I. 


CHA.P.   I. 


Q,.  1.    Who  2vere  the  Romans? 

A.  The  citizens  of  Rome. 

Q,.  2.  What  was  Rome  at  the  time  in  which 
this  Epistle  was  written? 

A.  It  was  very  large  and  populous,  exceed- 
ingly wealthy  and  luxurious,  and,  in  a  word, 
the  metropolis  of  the  world. 

Q,.  3.  Bi/  whom  was  this  Epistle  writteri  ? 

A.  By  the  Apostle  Paul. 

Q,.  4.    Who  was  Paid  ? 

A.  He  was  a  Jew  by  birth.  See  Phil,  iii, 
5.  He  was  born  in  Tarsus,  a  city  of  Cilicia, 
and  was,  in  consequence  of  the  privileges  grant- 
ed to  this  city,  born  a  Roman  citizen.  Acts 
xxi,  39 ;  xxii,  25—8. 

His  original  name  was  Saul.    A  part  of  his  education 
he  received  in  his  native  city,  but  the  principal  part  was 
obtained  at  Jerusalem  ;  where  he  aat  at  the  feet  of  Gama- 
1 


'^Z  QUESTIONS  (chap.   I 

liel  and  was  instructed  by  that  celebrated  Jewish  doctor, 
and  made  rapid  progress  in  the  Jews'  religion,  and  be- 
came distinguished  by  his  great  attainments. 

Q,.  5.  How  was  Saul  at  first  affected  towards 
the  gospel  ? 

A.  Being  exceeding  zealous  for  the  Jewish 
religion,  and  believing  that  the  success  of  the 
gospel  would  overturn  it,  he,  with  furious  zeal, 
set  himself  in  opposition  to  the  gospel ;  and,  with 
the  sanction  of  the  Jewish  rulers,  commenced 
against  the  disciples  of  our  Lord  a  bitter  and 
destructive  persecution.     Acts  viii,  1 — 3. 

Q,.  6.  How  did  Saul  become  a  friend  to 
Christianity  1 

A.  The  Saviour  appeared  to  him,  while  he 
was  going  to  Damascus  to  carry  on  his  perse- 
cuting plans  against  his  disciples  in  that  foreign 
city.  Thus  he  became  convinced  that  he  was 
fighting  against  the  Lord  of  glory  and  Saviour 
of  the  world ;  and  receiving  grace  from  that 
compassionate  Redeemer  whom  he  was  perse- 
cuting in  his  followers,  he  repented  and  believ- 
ed. Commissioned  for  the  purpose,  he  imme- 
diately began  to  preach  the  faith  which  he  had 
opposed,  and  to  build  up  that  cause  which  he 
had,  with  so  much  zeal  and  ability,  laboured  to 
overthrow.     Acts  xix,  1 — 28. 

Q-.  7.  jBy  whom  was  the  Church  at  Rome 
founded  ? 

A.  It  is  uncertain  by  whom  the  gospel  was 
first  preached  at  Rome,  and  who  first  collected 


LESS.  I.]  ON  THE  ROMANS.  3 

converts  there  into  a  church.  At  the  time  when 
Paul  wrote  this  epistle  the  church  in  this  great 
city  was  large  and  flourishing. 

Q,.  8.  What  is  contained  in  the  first  eigh- 
teen verses ? 

A.  The  introduction  and  statement  of  the 
subject  of  the  epistle. 

Q,.  9.  What  does  Paul  say  of  himself  in  the 
introduction. 

A.  He  asserts  his  official  character ;  styling 
himself  a  servant  and  an  Apostle  of  Jesus 
Christ. 

Q,.  10.  Who  was  o.n  Apostle  ? 

A.  An  Apostle  was  commissioned  immediale- 
lyby  Christ  to  preach  the  gospel,  inspired  with 
the  knowledge  of  his  will  by  the  Holy  Spirit, 
and  armed  with  the  power  of  working  miracles. 
It  was  essential  to  an  Apostle  to  have  seen  Jesus 
Christ,  that  he  might  be  an  eye-witness  of  his 
resurrection.     1  Cor.  ix,  1. 

Q,.  11.  Had  Paul  all  these  requisites  to  the 
Apostleship  ? 

A.  He  had.  See  1  Cor.  xv,  8,  9;  1  Cor. 
xi,  5,  6;  Rom.  xv,  15 — 21. 

Q,.  12.  What  was  the  special  work  of  an 
Apostle  ? 

A.  The  special  work  of  an  Apostle  was  to 
preach  the  gospel.     1  Cor.  i,  17. 

Q,.  13.  And  is  it  not  the  special  work  of 
ministers  to  preach  the  gospel  ? 

A.  It  is. 


4  QUESTIONS  [chap.  I. 

Q,.  14.  How  then  were  the  Apostles  superior 
to  ordinary/  ministers  ? 

A.  The  Apostles  were  inspired  men,  invested 
with  extraordinary  authority,  and  enriched  with 
extraordinary  gifts. 

Q,.  15.  Was  the  gospel  wholly  unknown  to 
the  ancient  church  1 

A.  The  gospel  has  been  clearly  and  fully  re- 
vealed under  the  present  dispensation ;  but,  in 
its  elements,  it  was  known  to  the  church  of  God 
from  the  beginning. 

The  first  promise  given  to  our  fallen  parents  in  Para- 
dise was  tlie  gospel  in  substance ;  which,  by  subsequent 
promises  and  predictions,  by  various  types,  ceremonies, 
and  institutions,  was  explained  and  unfolded  more  and 
more,  till  the  arrival  of  the  appointed  time,  when  it  was 
fully  developed. 

Q,.  1 6.  Who  is  the  great  theme  of  the  gos- 
pel? 

A.  The  Son  of  God,  Jesus  Christ  our  Lord. 
-  Q,.  17.  What  does  Puul  say  of  him  in  verses 
3  and  4. 

A.  Paul  affirms  that  Jesus  Christ  was  both 
God  and  man  in  one  person :  for  he  tells  us 
that  he  was  made  or  born  of  the  seed  of  David, 
''according  to  the  flesh"  that  is,  his  human  na- 
ture ;  and  that  he  was  declared  to  be  the  Son  of 
God  with  power,  ''according  to  the  spirit  of 
holiness,  by  the  resurrection  from  the  dead." 

d.  18.  Did  Jesus  Christ  become  the  Son  of 
God  by  office,  or  by  his  resurrection  1 


L153S.  I.[  ON  THE  ROMANS.  5 

A.  Jesus  Christ  was  the  Son  of  God  before 
his  resurrection,  and  before  his  birth.  He  was 
God's  own  Son,  his  Son  in  a  sense  in  which 
the  appellation  was  never  given  to  any  creature. 
See  Rom.  viii.  32;  Heb.  i,  5 — 9. 

Q,.  19.  How  did  his  resurrection  from  the 
dead  declare  or  prove  Jesus  Christ  to  be  the 
Son  of  God.. 

A.  He  had  rested  his  claims  as  Messiah  and 
as  the  Son  of  God,  upon  his  resurrection  from 
the  dead.  If  he  had  not  been  what  he  affirmed 
himself  to  be,  he  w^ould  not  have  risen  from  the 
dead,  nor  would  God  have  raised  him;  but  as 
he  actually  did  rise  from  the  dead  on  the  third 
day  according  to  hisowTi  prediction,  it  is  certain 
that  he  was  what  he  claimed  himself  to  be,  the 
Son  of  God,  equal  to  his  Father.  See  John  ii, 
18—22. 

Q,.  20.  Why  did  Paul  preach  the  gospel  ? 
V.  5. 

A.  To  reduce  sinners  to  obedience  and  to 
save  them. 

Gl.  2  i .  What  is  the  field  in  which  the  gospel 
is  to  be  preached  ?  v.  5. 

A.  The  field  is  the  world :  it  is  to  be  preach- 
ed "  among  all  nations." 

Q,.  22.  Who  commissioned  Paul  as  an  Apos- 
tle, and  gave  him  grace  suited  to  his  work  and 
office  ?  V.  5. 

A.  The  Lord  Jesus  Christ. 


6  QUESTIONS  [chap.  I. 

Q,.  23.  For  ivhose  honour  is  the  gospel  preach- 
ed ?  V.  5. 

A.  The  gospel  is  preached  for  the  honour 
of  Jesus  Christ,  to  declare  his  name  in  all  the 
world,  and  to  make  known  the  unsearchable 
riches  of  his  love  and  grace  to  all  nations. 

Q,,  24.  How  does  Paul  salute  the  Roman 
Christians?  v.  7. 

A.  As  '^the  called  of  Jesus  Christ  i^  as  ''be- 
loved in  the  Lord  ;"  and  as  "  saints." 

GL.  25.  For  what  does  he  pray  ?  v.  7. 

A.  For  ''■  grace^^  to  them,  and  ""peace  from 
God  our  Father,  and  the  Lord  Jesus  Christ." 

Qi.  26.  For  what  did  he  give  thanks  ?  v.  8. 

A.  That  their  ''faith"  was  "  spoken  of 
throughout  the  lohole  world." 

Ql.  27.  Why  was  the  faith  of  the  Roman 
Christians  so  extensively  known  ? 

A.  It  may  have  resulted  from  two  causes : 
the  visforous  character  of  their  faith,  and  the 
place  of  their  residence. 

Q,.  28.  What  is  important  in  the  character 
of  Christians  who  reside  in  large  cities  ? 

A.  It  is  important  to  the  interests  of  religion, 
that  they  should  be  decided  in  their  character, 
holy  and  exemplary;  because  their  influence 
will  be  extensively  felt  through  the  country. 

Q,.  29.  How  did  Paul  show  his  love  to  the 
Roman  Christians?  vs.  9 — 11. 

A.  By  his  continual  prayers  for  them,  by 
his  longing  desires  to  see  them. 


LF.SS.   II. 1  ON  THE  ROMANS. 


L.ESSOX   II. 


Q,.  30.  What  did  Paul  wish  to  impart  to 
the  Romam  ?  v.  1 1 . 

A.  "  Some  spiritual  gift,^'  that  they  "  might 
be  established^ 

Q,.  31.   Did  he  mean  miraculous  gifts  1 

A.   It  is  probable  that  he  did. 

Q,.  82.  How  was  the  Apostle  guided  in  regard 
to  the  places  of  his  labours  ? 

A.  By  divine  intimations. 

Gl.  33.  How  were  they  given  ? 

A.  In  various  ways.  See  v.  13.  Acts  x. 
9—20  ;  xiii,  2—4 ;  xvi,  6.  9,  10. 

Q,.  34.  To  whom  does  Paul  say  he  was  a 
debtor  ?  v.  14. 

A.  "  Both  to  the  Greeks  and  to  the  Barba- 
rians ;  both  to  the  wise  and  to  the  unwise ;" 
that  is  to  men  of  all  classes  and  of  all  nations. 

Q,.  35.  Hoiv  many  reasons  does  Paul  assign 
for  not  being  ashamed  of  the  gospel  ?  vs.  16-18. 

A.  He  assigns  three  reasons. 

a  36.  What  is  his  first  ? 

A.  His  first  reason  is  the  efficacy  of  the  gospel. 

Q,.  37.  Is  the  gospel  efficient  in  itself? 

A.  The  gospel  derives  all  its  efficiency  from 
the  grace  of  God,  which  accompanies  it,  and 
renders  it  effectual  to  the  salvation  of  sinners. 
On  this  account  it  is  denominated  "  the  power 
of  God  J'     See  1  Cor.  iii,  5—7. 

Q,.  38.  What  is  the  second  reason  ? 


B  QUESTIONS  [chap.  I. 

A.  The  second  reason  assigned  by  Paul,  is 
this,  that  the  gospel  reveals  the  righteousness  of 
God  by  which  sinners  are  justified. 

Q,.  39.  What  is  meant  by  the  righteousness 
of  God,  in  Y.  17? 

A.  Not  his  attribute,  justice ;  but  the  righte- 
ousness which  he  has  provided  for  justifying 
those  who  believe. 

Ql.  40.  Why  do  you  conclude  this  to  be  the 
sig?iiJication  of  the  phrase  ? 

A.  This  righteousness  is  manifestly  the  great 
subject  of  this  epistle ;  and  as  Paul  is  here  in- 
troducing his  subject,  it  appears  necessary  to 
assign  this  meaning  to  the  phrase  :  a  meaning 
which  is  evidently  demanded  by  the  same  phrase 
inch,  iii,  21,  22. 

Besides,  it  is  described  in  the  verse  under  considera- 
tion, as  that  righteousness  which  is  especially  revealed  in 
the  gospel  as  the  great  object  of  faith.  Moreover,  this 
signification  renders  appropriate  the  Apostle's  quotation 
from  the  Old  Testament  in  illustration  of  it:  ''the  just 
shall  live  by  faith." 

Q,.  41.  Why  is  it  called  the  righteousness  of 
God? 

A.  It  is  so  called,  because  it  was  provided  by 
God ;  because  it  was  wrought  out  by  his  Son, 
who  is  God  ;  because  it  is  offered  in  the  gospel 
by  God  to  sinners  ;  and  because  believers  are  ac- 
cepted by  God  on  account  of  this  righteousness. 

Q,.  42.  What  is  the  meaning  of  the  phrase, 
"  from  faith  to  faith." 


LESS.  II.]  ON  THE  ROMANS.  9 

A.  The  meaning  appears  to  be  this :  This 
righteousness  is  revealed  in  the  gospel,  but  it  is 
seen  only  by  those  who  have  the  eye  of  faith  to 
see  it ;  and  as  it  is  discovered  and  apprehended 
by  faith,  so  every  new  and  vigorous  look  of 
faith  towards  it,  presents  it  to  our  view  with  ad- 
ditional clearness  and  brightness.  Thus  it  is 
revealed  from  one  act  of  faith  to  another. 

Gl.  43.  From  what  jpart  of  the.  Old  Testament 
is  the  quotation  in  y.  17  taken  ? 

A.  It  is  taken  from  Habakkuk  ii,  4 ;  and 
well  illustrates  the  subject. 

Qi.  44.  What  is  the  literal  translation  of  the 
quotation  both  in  the  Greek  and  in  the  Hebrew  ? 

A.  "  The  just  by  faith,  shall  liveV 

Q,.  45.  What  is  the  third  reason  why  Paul 
was  not  ashamed  of  the  gospel?  v.  18. 

A.  Paul's  third  reason  for  not  being  ashamed 
of  the  gospel  was,  the  deplorable  state  of  man- 
kind, showing  the  necessity  of  the  gospel. 

Ct.  46.  How  is  the  wrath  of  God  revealed 
from  heaven  against  all  ungodliness  and  un- 
righteousness of  men  ? 

A.  It  is  revealed  in  their  consciences ;  in  the 
visitation  of  divine  providence ;  by  sickness, 
famine,  pestilence,  wars,  fires,  earthquakes,  in- 
undations, and  death ;  and  still  more  clearly 
in  his  word:  ''Cursed  is  every  one  that  con- 
tinueth  not  in  all  things  which  are  written  in  the 
book  of  the  laio  to  do  tJiem.''^ 


10  (iUESTlONS  [chap.  I. 

Q,.  47.  What  is  meant  by  "  ungodliness,"  and 
"unrighteousness?"  v.  18. 

A.  Ungodliness  applies  to  all  offences 
against  the  first  table  of  the  law,  which  pre- 
scribes the  duties  which  raore  immediately  re- 
late to  God ;  and  unrighteousness  applies  to 
offences  against  the  second  table,  which  pre- 
scribes the  duties  we  owe  to  men. 

Q,.  48.  How  are  we  to  understand  the  clause 
in\.  18  "who  hold  the  truth  in  unrighteous- 
ness?" 

A.  Religious  truth  must  be  disclosed,  avow- 
ed, and  practised.  Every  one,  therefore,  who 
knows  the  truth,  but  acts  contrary  to  it,  or  does 
not  practise  it,  or  conceals  it,  violates  duty,  and 
may  be  charged  with  holding  the  truth  in  un- 
righteousness. 

Gl.  49.  Who  among  the  heathen  were  espe- 
cially guilty  of  this  offence  ? 

A.  Philosophers,  Statesmen,  and  Priests. 

Q..  50.  Which  of  the  three  reasons  assigned 
by  the  Apostle,  for  not  being  ashamed  of  the 
gospel,  does  he  first  illustrate  and  establish  ? 

A.  He  begins  with  the  last. 

This  he  discusses  from  v.  19  of  this  chap,  to  v.  20  of 
the  third ;  he  then  takes  up  the  illustration  of  his  second 
reason,  from  v.  20,  chap.  3,  and  pursues  it  to  the  end  of 
the  next  chapter.  Finally  he  illustrates  and  establishes 
his  first  reason,  that  the  gospel  is  the  power  of  God  to  the 
salvation  of  every  one  that  believeth. 

In  other  words,  the  Apostle  first  describes  the  deplora- 
ble state  of  mankind,  and  thus  evinces  the  necessity  of 


LESS.   III.]  ON   THE  R03IANS.  II 

the  gospel.  Having  proved  the  impossibility  of  any  man, 
Jew  or  Gentile,  being  justified  by  his  own  works,  he 
unfolds  tlie  method  of  justification,  through  the  righte- 
ousness of  the  Lord  Jesus  Christ,  revealed  in  thegospeF, 
and  received  by  faith.  He  then  discusses  the  power  of 
the  gospel,  in  saving  sinners,  by  exhibiting  the  benefits 
which  now  from  tliis  wonderful  method  of  justifying  be- 
lieving sinners,  by  the  perfect  righteousness  of  Jesus 
Christ.* 


liESSOX  III. 

ILLUSTRATION    OF    THE    THIRD    REASOX. — NECESSITY    OF 
THE    GOSPEL. 

Q,.  51.    What  is  the  third  reason  ? 

A.  The  deplorable  state  of  mankind,  showing 
the  necessity  of  the  gospel. 

Q,.  52.    What  may  be  known  of  God  ?  v.  20. 

A.  "  His  eternal  power  and  GodheadP 

Ql.  53.  What  is  meant  by  his  eternal  power 
and  Godhead? 

A.  The  existence  and  perfections  of  God. 


*  It  will  be  observed,  that  the  Apostle,  in  statmg  his 
reasons  for  not  being  ashamed  of  the  gospel,  pursues  the 
natural  order;  beginning  with  the  power  of  the  gospel, 
and  ending  with  the  deplorable  state  of  fallen  man;  but, 
in  discussing  them,  he  very  properly  adopts  the  logical 
order;  by  beginning  with  tlie  guilt  and  misery  of  man, 
and  ending  with  the  power  of  the  gospel,  in  justifying^, 
sanctifying,  and  saving  believing  sinners. 


12  QUESTIONS  [chap.  I. 

Q,.  54.  Can  these  be  seeii  with  our  bodMy  eye  ? 

A.  No ;  with  the  bodily  eye  we  can  only 
see  external  objects.  The  existence  and  per- 
fections of  God  are  his  invisible  things,  which 
can  be  ^'clearly  seerC^  only  with  the  mental 
eye. 

Q,.  55.  How  long  have  these  invisible  things 
been  clearly  seen  by  men  ?  v.  20. 

A.  From  the  creation  of  the  world. 

Q,.  56.  How  has  God  showed  them  to  men  ? 

A.  By  his  works  of  creation  and  providence. 

Gl.  57.  May  the  perfections  of  God  be  under- 
stood by  the  things  he  has  mad.e  ? 

A.  Certainly ;  for  the  Apostle  affirms  it ;  and 
David  had  long  before  said,  "  The  heavens  de- 
clare the  glory  of  God,  and  the  firmament 
showeth  his  handy  work.  Day  unto  day,  ut- 
tereth  speech,  and  night  unto  night  showeth 
knowledge.  There  is  no  speech  nor  language 
where  their  voice  is  not  heard.  Their  line  is 
gone  out  through  all  the  earth,  and  their  words 
unto  the  end  of  the  world." 

Q,.  58.  Why  then  have  mankind  been  so  de- 
plorably ignorant  of  God  ? 

A.  Being,  through  depravity,  disinclined  to 
the  true  knowledge  of  God,  they  neglected  the 
manifestations  which  he  had  made  of  himself, 
and  thus  failed  to  acquire  that  knowledge  of 
Him,  which  they  might  have  gained  by  a  dili- 
gent study  of  his  works  of  creation  and  of  pro- 
vidence. 


LKSS.    in. I  ON    TMK   ROMANS.  13 

III  llii'  same  iiiaiiiKM'  luiinan  (l('j)ravity  works  among 
men  under  the  liglit  of  divine  revelation.  They  wilfully 
exclude  the  lii^lit;  they  neglect  reading  and  studying  the 
sacred  scri]>tureH ;  and  consequently  remain  ignorant  of 
truths,  the  knowledge  of  which  might  easily  be  obtained. 
Johniii,  19— 2J. 

Q,.  59.  But  did  not  some  of  the  heathen  know 
God?  vs.  21,  2:2. 

A.  Men  of  study  and  reflection,  such  as  phi- 
losophers and  statesmen,  saw  the  folly  and  ab- 
surdity of  idol  worship,  and  the  various  forms  of 
pagan  superstition. 

Q,.  60.  What  obligation  resulted  from  such 
knoicJedge  ? 

A.  Those  who  had  attained  to  this  know- 
ledge ought  to  have  disclosed  it,  and  diffused  it 
abroad. 

They  were  solemnly  bound,  not  only  to  ab.stain  from 
all  participation  in  idol  worship,  but  to  protest  against  it, 
as  absurd,  wicked,  and  degrading ;  they  ought  to  have 
acknowledged  God  as  the  source  of  all  good,  and  to  have 
worshipped  him  in  a  manner  that  corresponded  with  his 
spiritual  nature  and  glorious  perfections. 

Q,.  61.  But  did  the  intelligent  fart  of  the 
heathen  act  in  this  way  ? 
A.  They  did  not. 

Philosophers  countenanced  the   prevailing  idolatry, 
and  joined  with  the  vulgar  in  rites  by  which  idols  were 
worshipped  ;  and  statesmen  and  priests  upheld  the  wor- 
ship of  idols  as  necessary  to  the  support  and  prosperity 
■of  the  state. 

Q.  62.    What   conclusion   does   the  Apostle 
draw  from  this  irrational  conduct?  v.  20. 
2 


14  -        QIKSTIOXS'  [chap.   T. 

A.  He  justly  infers  from  it,  that  tliose  who 
acted  thus  were  "  withoul  excuse.^'' 

Q,.  63.  How  are  we  to  understand  the  close 

A.  By  imaginations  is  meant,  in  the  original, 
opinions  or  reasonings  ;  and  by  the  heart  is  in- 
tended, not  that  part  of  the  soul  which  is  the 
seat  of  the  affections,  but  rather  that  which  is 
the  seat  of  knowledge.  By  their  vain  reason- 
ings in  regard  to  the  worship  of  God,  their 
minds  became  darkened. 

Q,.  64.  What  resulted  from  this  darkness  in 
their  understanding  ?  v.  22. 

A.   "  They  became  foolsP 

Gl.  65.  Did  the  heathen  'philosophers  boast  of 
their  wisdom  ? 

A.  They  were  proud  and  arrogant  in  their 
pretensions.  Relying  on  their  own  reason,  as 
sufficient  to  guide  them  in  religious  matters, 
they  despised  the  gospel  of  Christ,  which  ex- 
posed their  ignorance  and  folly,  and  demanded 
the  obedience  of  humble  faith. 

d.  66.  What  proofs  of  folly  did  these  pre- 
te?iders  to  urisdom  give  ?  v.  23. 

A.  They  changed  the  glory  of  the  incorrup- 
tible God  into  an  image  made  like  to  corrupti- 
ble man,  and  to  birds,  and  four  footed  beasts,  and 
creeping  things. 

Q,.  67.  Who  were  guilty  of  this  stupid  and 
wicked  folly  ? 

A.  Statesmen  and  philosophers. 


LLSS.   Ill  J  0\   TII£   ROMAN'S.  1,") 

The  former  in.-fituted  the  worship  of  idols,  and  made 
such  base  and  falsi;  representations  of  (jod;  the  latter 
knew  the  folly  of  such  inui<res  and  worship  ;  but,  through 
fear  of  avowing  the  truth,  or  for  the  gratification  of  their 
vile  and  lascivious  passions,  participated  in  all  the  do- 
basing  and  filthy  rites  of  idol  worship. 

Q,.  68.  Hon'  were,  these  tvicked  men  punished  ? 
vs.  24—28. 

A.  They  were  given  up  to  uncleanness,  to 
vile  affections,  and  to  a  reprobate  mind. 

a.  69.  Wkal  may  ive  learn  from  this  portioji 
of  God\s  holy  word  ? 

A.  We  may  learn  from  it,  that  God  punishes 
one  sin  by  others :  that  it  is  a  dreadful  thing- 
to  be  delivered  up  to  the  unrestrained  workings 
of  a  depraved  heart;  and  that  we  should  forsake 
all  sin,  lest  God,  in  anger,  abandon  us  to  our 
own  wickedness. 

Q,.  70.  Is  the  picture  of  heathen  vices  drawn 
by  the  Apostle  in  vs.  27 — 31  correct  ? 

A.  It  has,  by  divines,  been  proved  to  be  cor- 
rect, by  quotations  from  heathen  writers ;  and 
it  is  proved  to  be  just,  by  the  testimony  of 
missionaries  now  residnig  among  heathen  na- 
tions. 

Q,.  71.  How  may  the  original  word  translated 
"judgment  of  God,"  in  v.  32  he  rendered? 

A.  It  may  be  rendered  the  law  of  God  ;  it  re- 
fers to  both  parts  of  the  law,  preceptive  and 
penal. 

We  are  taught  by  this  verse,  that  many  of  the  heathen 
knew  the  law  ol'God  prohibited  the  crimes  specified  in 


16  QUESTIONS  [CIIAP.   II. 

the  preceding  verses,  and  that  it  denounced  tigainst  them 
a  terrible  punishment,  here  denominated  dcatJi;  and  ypt 
they  were  so  abandoned  to  wickedness,  that  they  not 
only  committed  these  crimes,  but  incited  others  to  com- 
mit them. 


TiESSOBf  JY, 

CHAP.    II. 

ILLUSTRATION  OF    THE    THIRD   REASON    CONTINUED. NE- 
CESSITY OF  THE  GOSPEL. 

Q..  1.  What  is  the  dcsiga  of  the  sacred  wri- 
ter in  this  chajHer  ? 

A.  His  design  is,  to  convince  the  Jews  that 
they,  as  well  as  the  Gentile  nations,  are  exposed 
to  the  wrath  of  God ;  and  that  the  method  of 
justification  revealed  in  the  Gospel,  is  as  ne- 
cessary to  their  salvation,  as  it  is  to  the  salva- 
tion of  the  rest  of  mankind. 

Q,.  2.  Does  he  immediatelj/  disclose  his  de- 
sign ? 

A.  No  ;  he  prepares  the  way,  in  the  first  part 
of  the  chapter,  for  turning  his  argument  directly 
lipon  the  Jews, 

Q,.  3.   How  is  this  done  ? 

A,  The  Apostle  first  ]a3"s  down  certain  prin- 


Less.    IV.]  ON   TlIK   ROMANS,  17 

ciplos  applicable  alike  to  all  men  :  and  then  ap- 
plies them  directly  and  expressly  to  the  Jews. 

Q,.  4.  What  proof  ca?i  be  oj/ered  that  these 
frhiciples  are.  alike  applicable  to  all  men  ? 

A.  1st,  Their  general  nature:  and  2d,  the 
phrase  with  which  the  Apostle  commences  his 
statement,  "  Whosoercr  thou  art  that  judgest ;" 
show  that  his  intention  was,  by  laying  down 
principles  of  universal  application,  to  prepare 
the  way  for  approaching  the  Jews  ;  3d,  besides, 
the  Apostle,  in  the  9th  and  10th  verses,  applies 
his  principles  to  both  Jews  and  Gentiles ;  and  in 
verses  1 1  — 16,  he  proceeds  to  justify  the  appli- 
cation of  them  to  both.  He  does  not  apply 
them  particularly  to  the  Jews,  till  he  comes  to 
the  17th  verse,  when  he  commences  his  pointed 
address  to  that  people. 

Qi.  5.  What  is  the  first  principle  asserted 
by  Paul  ?  V.  1 . 

A.  Every  man  of  every  nation,  who  con- 
demns others  for  their  sins,  and  yet  commits  the 
same  sins,  condemns  himself,  and  is  utterly  in- 
excusable. 

Q.  6.  What  is  the  Ajwstle's  second  princi- 
ple 1  V.  2. 

A.  The  judgment  of  God  against  sinners  is 
according  to  truth. 

Q.  7.  W'Jiat  is  meant  hy  the  phrase  "  accord- 
ing to  truth?" 

A.  It  means  that  the  judgment  of  God  is  per- 
2* 


13  QUESTIONS  [chap.  II. 

fectly  just,  corresponding  with  facts,  and  the 
character  and  demerit  of  every  man.     ' 

Q.  8.  How  do  ice  hioio  this? 

A.  We  are  assured  of  it  by  the  perfections  of 
God. 

He  is  perfectly  acquainted  with  the  motives  and  ac- 
tions of  all  men ;  He  is  perfectly  jnst ;  He  can  never 
pronounce  an  erroneous  judgment,  through  ignorance^ 
inadvertence,  fear,  or  favour. 

Q.  9.  What  is  the  third  principle  ? 

A.  That  the  man  who  commits  the  sins  which 
he  condemns  in  others,  shall  not  escape  the 
judgment  of  God. 

Q.  10.  How  is  the  indulgence  of  such  expcc^ 
tations  to  he  accounted  for  1 

A.  The}?-  show  the  great  deceitfulness  of  the 
human  heart,  and  to  what  miserable  expedients 
men  will  resort  to  preserve  a  false  peace  of 
mind  in  a  course  of  sinning. 

Q..  1 1.    What  is  the  fourth  'principle?  v.  4. 

A.  The  goodness  of  God  in  sparing  sinners 
and  bestowing  unmerited  favours  on  them,  is  de- 
signed to  lead  them  to  repentance. 

Q,.  12.  Whojt  is  meant  by  the  phrase,  "  Or 
despiseth  thou  the  riches  of  his  goodness,  &c.  ?" 
V.  4. 

A.  When  sinners  are  not  led  to  repentance 
by  divine  goodness  and  mercy,  but  take  encour- 
agement from  them  to  persevere  in  an  evil 
course,  as  if  delay  of  punishment  authorized 


LESS.   IV.]  ON  THE  ROMANS.  19 

them  to  expoct  escape  from  it,  they  pervert  and 
despise  the  i^oodness  and  forbearance  of  God. 

Q..  13.  What  IV ill  be  the  result  of  such  un- 
grateful and  criminal  conduct? 

A.  The  consequences  of  such  perverse  and 
wicked  conduct  will  be  dreadful.  Impenitent 
sinners  will  aug-ment  their  guilt,  and  increase 
their  punishment,  or,  in  the  Apostle's  words, 
*'  treasure  up  wrath  agaiiist  the  day  of  wrath.^^ 

Q,.  1 4.    What  is  the  fifth  principle  ?  v.  6. 

A.  "  God  will  render  unto  every  7nan  ac- 
cording to  his  deeds P 

Q,.  15.  Docs  the  Apostle  mean  by  the  deeds  of 
men,  only  their  external  actions  ? 

A.  By  no  means.  The  quality  of  actions  is 
determined  by  the  motive  from  which  they  take 
their  rise.     See  1  Cor.  13,  1—3. 

Q,.  16.    Who  ivill  obtain  eternal  life  ?  v.  7. 

A.  They  "  who  seek  for  glory,  honour,  and 
immortality,^^  and  persevere  in  well  doing. 

Q,.  17.  On  ichom  tvill  be  inflicted  "indigna- 
tion and  wrath  ?"  v.  8. 

A.  On  "  them  that  are  contentious  and  do 
not  obey  the  truth,  but  obey  unrighteousness.^^ 

Ql.  18.    Who  are  meant  by  the  contentious? 

A.  All  who  contend  against  the  doctrines 
and  precepts  of  divine  revelation,  or  rebel 
against  the  dispensations  of  divine  providence. 

Q,.  19.  Can  any  man  obey  the  truth,  unless 
he  believe  in  Christ  ? 

A.  Certainly  not ;  for  Christ  and  him  cruci- 


20  QUESTIONS  [CIIAP.   II- 

fied  is  the  sum  and  substance  of  the  gospel,  and 
faith  in  him  is  the  great  duty  incumbent  on 
those  who  hear  the  gospel.  "  This  is  his  cnm- 
mandment,  That  ice  should  believe  in  the  name 
of  his  son  Jesus  Christ.''''      1  John  iii,  23. 

Q,.  21.  Will  Jew  and  Gentile,  Christian 
and  Heathen,  be  judged  im'partially,  according 
to  their  icorks?  v.  11. 

A.  Undoubtedly  ;  for  God  is  no  respecter  of 
persons. 

Gl.  21.  Hoio  is  the  phrase,  "there  is  no  re- 
spect of  persons  with  God,"  to  be  understood  ? 

A.  God  is  a  sovereign,  and  he  has  a  perfect 
right  to  do  with  his  own  as  he  wills. 

If  he  give  health  to  one  man,  and  visit  another  with 
sicknes.s ;  if  he  send  his  go-^^pel  to  one  nation  and  with- 
hold it  from  another ;  if  he  convert  a  profligate  sinner, 
while  he  leaves  his  moral  and  amiable  neighbonr  under 
the  influence  of  a  2:)roud  unbelieving  spirit;  none  have  a 
right  to  complain ;  he  treats  no  man  unjustly. 

Q.  22.    What  then  is  mcajit  by  the  fhrase  1 
A.  It  means  that  God  will,  in  the  day  of 
judgment,  deal  with  every  man  according  to  his 
works,  without  any  undue  regard  to  his  exter- 
nal circumstances. 

He  will  not  save  a  Jew  merely  because  he  is  a  Jew, 
nor  will  he  punish  a  Gentile,  merely  because  he  is  a  Gen- 
tile. He  will  punish  an  unbelieving  Christian,  as  well 
as  a  wicked  heathen ;  he  will  deliver  up  to  misery  pagan 
transgressors,  not  because  they  know  not  the  gospel,  but 
because  they  sin  against  the  light  of  nature  ;  and  he  will 
save  "  every  one  that  fears  him  and  worketh  righteous- 


LESS,   v.]  ON  THE  ROMANS.  21 

ness,"  wherever  he  may  live,  and  to  whatever  nation  he 
may  belong.    Acts  \.  [l4,  35. 


liKSSON  \. 

Q.  2.'1.  JTo?f:>  are  vc  to  nmler stand  the  I2th 
V.  ?     Are  any  destitute  of  all  law  ? 

A.  The  Apostle  means,  that,  ahhough  Gen- 
tiles have  not  been  instructed  in  their  duties  by 
divine  revelation,  yet  they  have  some  knowledge 
of  the  will  of  God. 

The  great  principles  of  moral  obligation  are  inscribed 
on  their  hearts,  by  the  finger  of  their  Creator;  and  thi« 
i.>*  proved,  by  the  workings  of  their  conscience,  which 
approve.^  their  conduct,  when  they  do  right;  and  con- 
denni.s  them,  when  they  do  wrong.     See  vs.  14,  15. 

Q.  24.  Will  God  condemn  any  without  re- 
gard, to  law  ? 

A.  By  no  means;  tlie  Apostle  means  that 
the  sentence  of  condemnation,  that  will  be  pass- 
ed on  the  Gentiles  in  the  day  of  judgment,  will 
be  regulated,  not  by  the  written  law  of  the  Jews, 
but  by  the  law  of  nature :  they  will  perish 
without  the  application  of  the  former,  but  not 
without  the  application  of  the  latter. 

Q.  25.  How  is  the  \Q)th  v.  to  he  connected  ? 

A.  With  the  12th  v. ;  from  which  it  is  sepa- 
rate by  vs.  13 — 15,  inserted  between  them,  by  a 


22  QUESTIONS  [chap.  II. 

parenthesis,  and  designed  to  explain  and  estab- 
lish the  truth  asserted  in  the  12th  v. 

Q.  26.   What  secrets  of  men  will  God  juds^e  ? 

A.  The  secret  transactions  which  they  have 
carefully  concealed  from  the  eyes  of  others,  and 
all  the  secrets  of  their  hearts. 

Q.  27.  Who  win  he  the  Judge  1 

A.  Jesus  Christ.     See  Acts  xvii,  31. 

Q.  2S.  What  is  the  meaning  of  the  j^^trase, 
"  according  to  my  gospel  ?" 

A.  We  are  not  to  understand  by  it,  that  all 
mankind  will  be  judged  by  the  gospel ;  but  that 
the  gospel  tells  us  there  will  be  a  day  of  judg- 
ment, and  teaches  us  the  principles  that  will 
govern  the  proceedings  of  that  eventful  day,  and 
who  will  be  the  judge. 

Q.  29.  What  remark  is  to  hemade  in  ren^ard 
to  the  11  th  v. .? 

A.  There  the  Apostle  begins  to  apply  the 
principles  he  had  laid  down  to  the  case  of  the 
Jews,  and  addresses  them  expressly. 

Q.  30.  Of  what  did  the  Jews  hoa.^t  ? 

A.  Thejr  boasted  of  their  knowledge,  of  their 
privileges,  and  of  their  relation  to  God.  vs.  17- 
20. 

Q.  31.  Did  they  act  vf  to  their  j^rivileges  ? 

A.  They  did  not. 

Instead  of  actin/r  up  to  tlieir  privileges,  by  keeping  the 
law,  they  .shamefully  violated  it,  and  committed  gro.ss 
pins,  which  they  condemned  in  the  Gentile.e.  So  far 
from  honouring  God,  in  the  view  of  the  Gentile  nations 


r.ESS.    V.l  ON   THE    ROMAN'S.  23 

ainoni^  ulioiii  they  livt-d,  thry  (lishoiioiinMi  him  in  their 
<*ves,  hv  their  iininural  and  proHigate  conduct.  See  vs. 
'/l— 24. 

Q.  32.   ^Vhat  ycaa  circumcision  1 

A.  Circumcision  was  a  visible  sigri  applied 
to  the  Jews ;  as  a  seal  of  the  covenant  made 
with  Abraham  and  his  descendants,  to  confirm 
the  promises  of  the  covenant,  and  to  impose  on 
them  the  duties  growing  out  of  the  covenant 
relation  they  sustained  to  God.  Gen.  xvii, 
9—14. 

Q.  33.  Who  derived  projlt  from  circumci- 
sion ? 

A.  The  Jews  relied  on  their  circumcision, 
and  absurdly  imagined  it  secured  to  them  the 
divine  favour,  while  they  were  neglecting  the 
duties  which  it  imposed.  But  this  was  a  danger- 
ous error.  By  disregarding  the  duties  of  the 
covenant,  they  deprived  themselves  of  its  bene- 
fits, and  rendered  circumcision  of  no  avail. 

Q.  34.  What  icere  the  duties  of  the  cove- 
nant  1 

A.  The  command  of  God  to  Abraham  was 
this :  "  Walk  thou  before  me,  and  be  thou  per- 
fectP  Gen.  xvii,  1.  It  was  the  duty  of  every 
circumcised  Jew  to  keep  the  law,  and  to  trust  in 
the  mercy  of  God  for  salvation,  through  the 
promised  Messiah,  as  Abraham  did.  ch.  iv,  1-5. 

d.  35.  What  is  meant  by  the  uncircumci- 
sion  in  v.  26  ? 

A.  The  Apostle  means  uncircumcised  per- 
sons? 


24  QUESTIONS  [chap.  II. 

Q,.  36.  Suppose  ari  uncircumciscd  person 
had  kept  the  law,  would  he  have  been  rejected 
of  God  for  the  want  of  this  outward  sign? 
V.  26. 

A.  The  Apostle  tells  us  his  uucircumcision 
would  have  been  counted  for  circumcision ; 
that  is,  such  a  Gentile  would  have  been  treated 
as  if  he  had  been  a  circumcised  Jew. 

Gt.  37.  How  is  the  27th  v.  to  be  understood  1 

A.  By  '■'■  uncircumcision  ivhich  is  by  nature^'' 
the  sacred  writer  means  a  person  who,  being  a 
Gentile,  was  not  entitled  by  his  birth  to  circum- 
cision ;  and  he  asserts  that  if  such  a  person 
were  to  fulfil  the  law,  he  would  condemn  the 
Jew,  who,  notwithstanding  his  superior  advan- 
tages and  enjoyment  of  the  light  of  divine  reve- 
lation, violated  the  law  of  God,  and  broke  the 
covenant  which  he  wore  in  his  flesh. 

Gt.  38.  What  distinction  is  made  in  vs.  28, 
and'Z^l- 

A.  The  Apostle  distinguishes  between  a  Jew 
who  is  one  outwardly,  that  is,  by  birth ;  and,  a 
Jew,  who  is  one  inwardly,  that  is,  who,  by  the 
grace  of  God,  is  what  a  person,  enjoying  the 
privileges  and  the  honour  of  God's  covenant 
people,  ought  to  be,  obedient  to  his  holy  law. 
He  distinguishes  too  between  circumcision  in 
the  flesh  and  circumcision  of  the  heart. 

A  Jew  renewed  and  sanctified,  holy  and  devout,  cir- 
cumcised in  his  heart,  by  the  Spirit,  fulfils  the  obligations 
of  the  covenant,  and  acts  up  to  the  import  of  its  seal^ 


LESS.  VI.]  ON  THE  ROMANS.  25 

which  he  wears  in  liis  Ho.-'h.  Such  a  Jew,  however  re- 
garded by  men,  who  look  on  the  outward  appearances, 
shall  be  approved  and  honored  by  God. 

Q,.  39.  What  may  we  learn  from  this  chap- 
ter? 

A.  We  may  learn  from  it  that  we  must  not 
depend  on  our  external  privileges,  but  endea- 
vour carefully  and  diligently  to  improve  them, 
to  the  great  purposes  for  which  they  are  given. 
Unless  we  repent  and  believe  we  cannot  be 
saved.  Without  repentance  and  faith,  privi- 
leges will  only  serve  to  bring  upon  us  the  heavier 
punishment.  Neither  descent  from  pious  pa- 
rents, nor  baptism,  nor  pious  education,  nor  up- 
right and  amiable  deportment,  nor  profession  of 
religion,  nor  the  praise  of  men,  nor  all  united, 
can  avail  to  secure  the  approbation  of  God  and 
the  salvation  of  our  souls.  If  we  remain  desti- 
tute of  regenerating  grace,  and  do  not  put  our 
trust  in  the  merits  of  our  Redeemer,  we  must 
perish. 


L.ESSON   VI. 

GHAP.  III. 

rLLOSTRATION    OF    THE    FIRST    REASON    CONTINUED.— NE- 
CESSITY OF  THE  GOSPEL, 

Q.  1.  W7iat  do  you  Jind  in  vs.  1 — 4, 
A.  Several  objections  answered, 
3 


26  QUESTIONS  [chap.  Ill, 

Q.  2.  What  is  the  first  ohjcction  ?  v.  1. 

A.  The  first  objection  is  this,  Ihat  if  the  pre- 
ceding doctrine  be  true,  the  Jews  had  no  ad- 
vantage over  the  Gentiles. 

Q.  3.  How  is  the  objection  answered?  v.  2. 

A.  The  Apostle  asserts  that  they  had  many- 
advantages,  but  specifies  as  the  chief,  that  they 
were  entrusted  with  the  oracles  of  God. 

The  Jews  had  been  selected  by  God  as  his  peculiar 
people.  Among  them  he  had  established  his  worship ; 
to  them  he  had  sent  his  prophets  to  instruct  them ;  and 
to  them  were  committed  his  inspired  Scriptures ;  which 
taught  them  his  will,  contained  many  invaluable  promises, 
and  showed  them  the  way  of  salvation,  through  the 
promised  Messiah.  These  were  great  advantages,  and 
rendered  their  condition  far  superior  to  that  of  the  unin- 
structed  Gentiles. 

Q.  4.  What  is  the  second  ohjection  ?  v.  3. 

A.  The  second  objection  is  founded  on  the 
fact,  that  many  of  the  Jews  did  not  believe  ;  and 
hence  an  inference  is  drawn  that  the  promises 
of  God  fail  of  being  accomplished. 

Q.  5.  How  is  the  objection  answered  ? 

A.  The  Apostle  affirms  the  truth  and  faith- 
fulness of  God  in  the  strongest  manner. 

The  promises  of  God  are  faithful  and  will  be  accom- 
plished. His  covenant  had  been  established  with  thou- 
sands in  every  age  among  the  descendants  of  Abraham 
in  past  generations ;  and  now,  although  the  Jewish  peo- 
ple rejected  the  counsel  of  God  against  themselves,  yet 
the  covenant  was  estabUshed  with  multitudes  of  Gentile 
Christians,  who  by  faith  in  Christ  became  the  spiritual 
seed  of  the  great  Patriarch ;  and  hereafter  the  Jews  them- 


LESS.  VI.]  ON  THE  ROMANS.  27 

selve.s  will  turn  unto  the  Lord,  and  be  reinstated  in  the 
enjoyment  of  covenant  privileges;  so  all  Israel  willhe 
saved. 

Q.  6.  W/tat  should  be  held  as  a  Jirst  princi- 
ple ?  V.  4. 

A.  The  truth  and  faithfulness  of  God  should 
be  held  as  a  first  principle. 

Men  may  prove  treacherous,  and  utterly  di.sappoint 
our  expectation.*! ;  but  God  is  true,  he  can  never  deceive 
or  di.sappoint  tho.-;e  who  rely  on  his  promises.  His  word 
is  a  rock,  which  cannot  be  overthovvn;  and,  like  the 
mountains  around  Jerusalem,  is  an  impregnable  defence 
to  those  who  confide  in  it. 

Q.    7.    ^Vho   has   testified  to   the  truth  of 
God  1  V.  4. 

A.  David,  whom  Paul  quotes,  confessed  and 
recorded  his  sins,  to  justify  God  in  the  calami- 
ties that  might  be  brought  on  his  family ;  and 
that  his  case  might  stand  as  an  example,  to 
prove  that  God  would  certainly  gain  the  victory 
in  every  contest  in  which  sinful  men  should 
dare  to  engage. 

Q.  8.   What  is  the  third  objection  1  v.  5. 

A.  As  the  unrighteousness  of  the  Jews  com- 
mended the  righteousness  of  God,  and  showed 
the  necessity  of  the  method  of  justifying  sinners, 
revealed  in  the  Scriptures,  it  would  be  unjust  in 
him  to  punish  them  for  offences  that  brought 
glor^'  to  him. 

Q,.  9.  How  is  this  objection  answered  1  v.  6. 

A.  The  Apostle  expresses  his  abhorrence  of 


28  QUESTIONS  [chap.  III. 

the  insinuation,  and  refers  to  the  fact  that  God 
is  the  Judge  of  the  world,  as  a  sufficient  answer. 
*'  Shall  not  the  Judge  of  all  do  righV 

He  can  do  no  wrong.  What  he  does  must  be  right. 
If  he  punish  an  offence,  it  is  certain  it  deserves  to  be  pun* 
ished.  Were  it  not  so,  he  would  be  unquaUfied  to  gov- 
ern and  judge  the  world. 

Q.  10.  Is  the  same  ohjection  Jurther  pressed 
in  the  1th  v.  ? 

A.  It  is ;  and  there  the  contentious  Jew  goes 
on  to  say,  if  the  truth  of  God  is  illustrated  and 
shines  with  greater  brightness,  through  my  lie, 
how  can  I  be  justly  punished  for  it  ?  and  in- 
sinuates, what  some  asserted  the  Apostles  really 
taught,  the  correct  conclusion  from  their  doc- 
trine, was  the  maxim,  "  Let  us  do  evil,  that  good 
may  comeP 

Q.  11.  What  reply  does  the  sacred  writer 
give  1  V.  8. 

A.  It  is  short.  He  repels  the  assertion  as  a 
foul  slander  on  himself  and  his  fellow  Apoatles,- 
and  affirms  the  damnation  of  all  who  advocate 
such  a  maxim,  and  of  all  who  act  on  it,  to  be 
just. 

Q.  12  Can  the  fact  that  God  forsecs  allsinSy 
and  knows  hoiv  to  overrule  them  for  his  own 
glory,  diminish  the  guilt  of  transgressors  ? 

A.  It  cannot  lessen  the  guilt  of  sin,  in  the 
smallest  degree ;  for  nothing  is  further  from  the 
sinner's  intention  than  the  glory  of  God. 

While   he  is  violating  the  divine  law,  he  is  grati- 


LESS.  VI.]  ON   THE  ROMANS.  29 

fjing  his  wicked  pasv-^ions.  and,  an  far  a.<5  he  can,  is  di.<?- 
honouring  God.  The  Jews  were  prompted  by  their 
love  of  worldly  power,  and  honour,  and  other  evil 
motive.^,  when  they  crucified  the  Redeemer.  Infinite 
wi.sdom  and  mercy  designed  that  awful  event  for  the  sal- 
vation of  the  world.  It  wa.s  pregnant  with  unutterable 
blessings  to  nninkind;  yet  the  sin  of  the  Jews  was  of  un- 
paralleled guilt,  and  l)rought  on  them  and  on  their  children 
ages  of  misery  and  wo. 

Q,.  13.  What  is  t7ie  meaning  of  the  question 
ill  the  9th  verse,  "  What  then  7  are  we  better 
than  they  ?" 

A.  The  Apostle  had  just  spoken  of  the  ad- 
vantages of  the  Jews,  and  the  question  is  found- 
ed on  the  advantages  possessed  by  that  favoured 
people.  He  says,  "  ice  have  been  greatly  dis- 
tinguished above  all  people ;  God  has  taken  us 
into  covenant  icith  himself,  and  impressed  on 
our  flesh  the  seal  of  his  covenant ;  he  has  com- 
mitted to  us  his  inspired  oracles  and  given  us 
many  and  great  promises :  and  are  we  not  bet- 
ter than  Gentiles  to  whom  he  has  denied  these 
privileges  1  Have  we  not  a  better  opportunity 
of  being  justified  by  our  good  conduct  ?" 

Q.  14.  What  answer  i^  given  to  this  ques- 
tion 1   V.  9. 

A.  The  Apostle  replies,  "  No,  in  no  wiseV 
It  is  as  impossible  for  us  Jews,  with  all  our  su- 
perior advantages,  to  be  justified  by  our  own  do- 
ings, as  it  is  for  the  less  favoured  Gentiles ;  for, 
by  our  previous  discussion,  the  sinful  state  both 
of  Jews  and  Gentiles  has  been  proved.     All  are 


30  QUESTIONS  [chap.  III. 

sinners,  and,  of  course,  it  follows,  that  all  are  un- 
der condemnation. 

Q.  15.  What  is  the  design  of  the  quotations 
contained  in  v&rses  10 — 18. 

A.  Those  quotations  taken  from  the  Jewish 
scriptures,  the  Old  Testament,  are  intended  as 
a  farther  confirmation  of  the  truth  already  estab- 
lished by  Paul,  the  universal  depravity  of 
mankind. 

Q.  16.  But  do  they  attest  this  deplorahlc 
fact  ? 

A.  They  do  ;  for  it  is  manifest  from  the  con- 
nexion of  the  first  quotation,  in  the  1 4th  Psalm, 
from  which  it  is  taken,  that  the  judgment  pro- 
nounced respects  all  men :  "  The  Lord  looked 
down  from  heaven  upon  the  children  of  men,  to 
see  if  there  were  any  thai  did  understand  and 
seek  GodP  Mark  the  survey ;  it  is  universal, 
over  all  mankind.  The  judgment  pronounced 
is  of  equal  extent.  What  is  it  ?  *'  They  are 
all  gone  aside,  they  are  altogether  become  filthy : 
there  is  none  that  doeth  good ;  no,  not  one." 

Q.  17.  But  will  the  other  quotations  apply  to 
all  men  1  JVlay  it  he  said  of  all  men,  "  Whose 
mouth  is  full  of  cursing  and  bitterness :  Their 
feet  is  swift  to  shed  blood  ?" 

A.  These  passages  characterized  multitudes 
among  that  highly  favoured  people,  the  Jews ; 
they  show  what  human  nature  is,  when  left  to 
its  own  evil  propensities,  and  what  all  men 
would  have  been,  if  God  had  not  laid  upon  their 


S.ESS.  VI.]  ON  THE  ROMANS.  31 

native  depravity  the  restraints  of  liis  providence 
and  of  his  grace. 

Many  among  the  Jews  were,  and  multitudes  among 
Chri^-tian  nations,  have  been  lovely  patterns  of  piety 
and  benevolence.  But  for  their  character-s  they  were  in- 
debted, not  to  the  promptings  of  their  natural  dispo.si- 
tions,  but  to  the  .sovereign  and  renewing  grace  of  God. 
Had  they  been  given  up  to  their  natural  depravity,  they 
■would  have  been  among  the  vilest  of  their  .species. 

Q.  18.  What  meaning  is  to  he  assigned  to 
tlie  term  laio^  in  the  19th  verse  ? 
A.  It  means  the  moral  law. 

As  these  quotations  mark  the  moral  character  of  men, 
and  as  this  character  can  be  ascertained  only  by  the  appli- 
cation of  the  moral  law,  as  the  rule  of  judgment ;  it  .-^eema 
proper  to  regard  the  term  as  designating  the  moral  law, 
whether  written  on  the  heart,  or  written  in  the  scriptures. 
The  quotations  ore  to  be  considered  as  the  language  of 
the  law,  pronouncing  its  judgment  on  all  who  are  under 
the  law  ;  and  especially  on  the  Jews,  who  had  been  fa- 
voured with  God's  revealed  will.  Thus  every  mouth  i.s 
stopped,  and  all  the  world  becomes  guilty  before  God. 

Q.  19.  What  conclusion  does  the  Apostle 
draw  from  his  preceding  reasoning  ?  v.  20. 

A.  Having  proved,  by  his  preceding  train  of 
argument,  that  Jews,  as  well  as  Gentiles,  were 
in  a  very  sinful  state,  and  consequently  under 
*'  the  icrath  of  GodJ^  which  *'  is  revealed  from 
heaven  against  all  ungodliness  and  unrighte- 
ousness of  men;''''  the  Apostle  draws  this,  as  the 
legitimate  conclusion,  "  that  by  the  deeds  of  the 
law  there  shall  iio  JJesh  be  justified^  in  his 
sight. 


32  QUESTIONS  [chap.  III. 

Q^  20.  W/iat  is  meant  hythe  icord  "flesh/'  in 
the  20th  verse? 

A.  It  signifies  man:  no  man  "  shall  he  justi- 
fied in  his  sight. ^^ 

Q.  21.  What  additional  proof  does  the  sa- 
cred writer  svhjoin,,  to  show  that,  hy  the  deeds  of 
the  lam,  no  man  can  he  justified  ? 

A.  The  Apostle  subjoins  this  irresistible  rea- 
son, "/or  by  the  law  is  the  knowledge  of  sinV 
The  law  which  convinces  men  that  they  are 
sinners,  guilty  before  God,  and  under  his  curse, 
certainly  carmot,  on  the  footing  of  their  o^vn 
doings,  justify  them,  that  is,  pronounce  them 
just ;  or,  in  other  words,  affirm  what  is  mani- 
festly false  in  fact,  that  they  have  fulfilled  all  its 
requirements. 

Q.  22.  What  practical  lesson  may  ice  learn 
from  the  preceding  portion  of  this  epistle? 

A.  A  lesson  of  deep  humiliation  may  be 
learnt  from  it.  Human  nature  has  lost  its  ori- 
ginal dignity,  lost  the  image  of  God  with  which 
it  was  once  adorned.  Man  is  now  fallen  and 
degraded.  He  wears  the  image  of  Satan.  What 
a  mournful  picture  of  our  species  is  drawn  in 
these  chapters !  a  picture  as  true,  as  it  is  mourn- 
ful !  for  it  was  drawn  by  the  pencil  of  inspira- 
tion. Let  us  be  deeply  humbled  before  God, 
and  never  indulge  the  proud  and  delusive  idea 
of  being  justified  by  our  own  righteousness. 
Let  us  take  to  ourselves  our  true  character  as 
sinners ;  and,  acknowledging  our  guilt  and  ill 


LESS.   VII.]  ON  THE  ROMANS.  33 

desert,  let  us  with  penitence  and  in  faith,  earn- 
estly implore  forgiving  mercy,  through  Jesus 
Christ,  our  Lord. 


L-ESSOy  VII. 
CHAP.  III. V.    21-31. 


ILLUSTRATION  OF  THE  SECOND  REASON. NATURE  OF  THE 

GOSPEL. 

Q,.  1.  On  what  does  the  Apostle  note  enter  ? 

A.  The  Apostle,  having  finished  the  ilhistration  and 
•confirmation  of  the  third  rea.son,  now  begins  the  ilhistra- 
tion  and  confirmation  ofhi.s  second  reason,  why  he  wsls 
not  ashamed  of  the  gospel.  He  had  proved  the  deplora- 
ble state  of  all  mankind  by  nature ;  he  had  clearly  evinced 
that  both  Jews  and  Gentiles  stood  convicted,  by  the  law, 
as  sinners ;  and  he  had  .subverted  every  hope  of  obtain- 
ing justification  and  life,  by  personal  obedience  to  the 
law.  Thus  he  had  conclusively  shown  the  necessity  of 
some  other  method  of  justification  ;  and,  tlie  way  being 
prepared,  he  proceeds  to  exhibit  that  wonderful  plan 
which  infinite  wisdom  and  mercy  had  devised  for  making 
sinners  just  before  a  pure  and  holy  God.  "  But  now  the 
righteousness  of  God  without  the  law  is  manifested,  be- 
ing witnessed  by  tlie  law  and  the  prophets :  even  the 
rigliteousness  of  God  which  is  by  faith  of  Jesus  Chri.st 
unto  all  and  upon  all  them  that  believe." 

Q.  2.   What  is  meant  hy  "  the  righteoasness 
of  God,"  in  the  2\st  verse  1 


34  QUESTION'S  [chap.  Ill, 

A.  It  means  the  righteousness  of  Christ,  by 
which  sinners  are  justified. 

This  phrase  occurred  before  in  chap,  i,  17  ;  it  was  ex- 
plained, as  signifying  that  righteousness  of  Christ  by 
which  beUevers  are  justified;  and  reference  was  had  to 
this  verse  and  the  following,  as  clearly  determining  the 
meaning  of  the  inspired  writer.  They  do,  we  think, 
plainly  fix  the  signification  of  the  phrase ;  for  the  righte- 
ousness spoken  of  is  characterized  in  such  a  way  that  its 
meaning  cannot  be  easily  mistaken.  It  is  not  only  de- 
nominated the  righteousness  of  God,  but  described  as 
the  righteousness  of  God  loitJwut  the  late ;  as  witnessed 
by  the  law  and  the  prophets;  as  the  righteousness  of 
God,  which  is  hy  faith  of  Jesus  Christ;  as  the  righteous- 
ness of  God  which  is  u7ito  all  and  upon  all  tJtem  that  be- 
lieve ;  as  covering  them  as  with  a  robe  ;  as  being  necessa- 
ry alike  to  all,  for  this  reason  that  "■  all  have  sinned,  and 
come  short  of  the  glory  of  God;"  and  as  the  ground  of 
our  justification.  See  v.  24.  Now,  what  righteousness 
can  this  be,  thus  characterized,  but  the  righteousness  of 
the  Lord  Jesus  Christ,  which  is  "  unto  all  and  upon  all," 
that  is,  imputed  to  all  them  that  believe  ?* 

Q.  3.  Wkaf  is  meant  hy  the  icords  "  without 
the  law,"  in  the  21st  verse  ? 

A.  They  are  rightly  connected  with  the 
righteousness  of  God,  to  show  that  the  Apostle 
means  a  righteousness  not  constituted  by  the 

*  By  imputed  righteousness  and  impiited  sin,  we  do  not 
mean  a  transfer  of  character  or  actions  ;  which  is  absurd : 
but  only  thac  the  guilt  of  our  sins  was  so  cliarged  to 
Christ  that  he  had  to  endure  their  punishment ;  and  that 
his  righteousness  is  so  set  to  our  account,  that  we  receive 
the  benefits  of  it,  and  are  esteemed  and  treated  as  if  we 
were  righteous. 


LE88.  VII. 1  ON  THE  ROMANS.  35 

works  of  the  law,  by  the  personal  obedience  of 
sinners ;  but  the  righteousness  of  Christ,  formed 
by  his  active  and  passive  obedience,  and  freely 
given  to  believers,  exclusive  of  any  merit  on 
their  part. 

Q.  4.  What  is  the  impoi't  of  the  concluding 
clause,  in  verse  22,  *'  for  there  is  no  difference  V* 

A.  It  is  intended  to  confirm  what  was  said 
before  of  this  righteousness,  that  it  "  is  unto  all 
and  upon  all  them  that  believe;"  to  show  that 
it  is  equally  needed  by  Jew  and  Gentile ;  be- 
cause all  are  sinners,  and  therefore  none  of  our 
race  can  be  justified  and  saved,  except  by  this 
righteousness. 

Q.  5.  fVhat  is  the  meaning  of  the  words,  in 
verse  23,  *'  Come  short  of  the  glory  of  God?" 

A.  They  may  mean  that  all  have  failed  to  bring 
to  God  that  glory  which  is  due  to  him,  as  our 
Creator  and  Lawgiver ;  but  perhaps  they  may 
rather  be  understood  as  signifying  that  they 
have  failed  to  obtain  the  glory  which  God  had 
promised  as  the  reward  of  perfect  obedience. 

The  words  '^ glory  of  God,^^  have  manifestly  tliis  im- 
port in  chap  v,  2 ;  with  this  difference,  that  in  this  latter 
place,  it  is  glory  bestowed,  not  on  merit,  but  of  grace. 

Q.  6.  Might  not  the  clauses,  "  for  there  is  no 
difference .  for  all  have  sinned  and  come  short 
of  the  glory  of  God  ;"  be  read  to  advantage, 
as  forming  a  parenthesis  ? 

A.  Were  they  placed  in  a  parenthesis,  the 
reading  would  be  accompanied  with  this  advan- 


36  QUESTIONS  [chap.  III. 

tage,  that  the  connexion  of  the  24th  verse  with 
the  words  "  all  them  that  helieve^  in  verse  22, 
would  appear  more  conspicuously. 

This  arrangement  would  correspond  with  the  Apostle's 
manner  of  writing. 

Q,.  7.    What  great  truth  is  asserted  in  the 

2ith  verse? 

A.  The  sacred  writer  asserts  the  important 
truth,  that  the  justification  of  believing  sinners 
is  entirely  gratuitous. 

The  Apostle  affirms,  first,  that  they  are  justified  ^'frec- 
hff  that  is,  without  regard  to  personal  merit  in  them; 
iseoondly  that  they  are  justified  "%  his  (God's)  grace ;^' 
:ind,  thirdly,  that  they  are  justified  through  the  redemption 
that  is  in  Christ  Jesus. 

Q.  8.  JVhat  is  the  vieaning  of  the  word  "  re- 
demption?" 

A.  Its  proper  meaning,  is  deliverance  by  the 
payment  of  a  ransom-price ;  and  this  is  its 
meaning  here. 

Christ  redeemed  his  people,  by  paying  an  infinite 
price.  "  The  Son  of  man  came  not  to  be  ministered  un- 
to, but  to  minister,  and  to  give  his  life  a  ransom  for  (in 
the  place  of)  many."  Mat.  xx,  28.  "For  as  much  as 
ye  know  that  ye  were  not  redeemed  with  corruptible 
things,  as  silver  and  gold,  from  your  vain  conversation 
received  by  tradition  from  your  fathers ;  but  with  the 
-precious  blood  of  Christ,  as  of  a  lamb  without  blemish  and 
without  spot."  1  Peter  i,  18,  19.  "  For  ye  are  bought 
with  a  price;  therefore,  glorify  God  in  your  body,  and 
in  your  spirit,  which  are  God's."  1  Cor.  vi,  20. 

Q.  9.  How  may  the  25ih  and  26th  verses  be 
regarded  ? 


LESS.  VII.]  ON  THE  ROMANS.  o7 

A.  They  may  be  regarded  as  an  amplification 
of  the  ground  of  our  justification,  noticed  in  the 
preceding  verse.  In  the  24th  verse  he  just 
stated  the  meritorious  cause  of  justification;  but 
in  the  25th  and  26th  verses,  he  explains  it  more 
at  large,  in  connexion  with  its  end. 

Q.  10.  What  ideas  are  stated  in  tuse 
verses  ? 

A.  Several  ideas  are  presented. 

Q.  11.  What  is  tlic  first  ? 

A.  The  first  idea  is,  that  Jesus  Christ  is  a  pro- 
pitiation. 

Q,  12.  What  is  the  i??iport  of  the  original  ? 

A.  Not  that  Christ  is  a  mercy-seat,  but  rather, 
that  he  is  a.  propitiatory  sacrifice. 

Q.  13.  What  is  the  second  truth  ? 

A.  The  second  truth  is,  that  Christ  is  a  propi- 
tiatory sacrifice,  through  faith  inhis  blood.  His 
sacrifice  can  procure  reconciliation  only  to  those 
who  believe. 

Q,.  14.  Why  is  the  efficacy  of  Christ's  sacri- 
fice attributed  to  his  blood  ? 

A.  The  efficacy  of  the  sacrifices  under  the 
law  depended  on  the  shedding  of  the  blood  of  the 
victim.  See  Lev.  xvii,  1 1 ;  Heb.  ix,  22.  So  the 
efficacy  of  the  Redeemer's  sacrifice  is  attributed 
to  his  blood ;  not  to  exclude  his  other  sufferings, 
for  they  were  all  necessary  and  propitiatory. 
When  his  blood  was  shed,  and  he  expired  on  the 
cross,  his  sacrifice  was  finished ;  and,  on  this  ac- 
count, its  efficacy  is,  with  propriety,  ascribed  to 
4 


38  QUESTIONS  [chap.  Ill, 

his  blood,  the  shedding  of  which  completed  his 
suffering's  and  finished  his  sacrifice. 

Q,.  1 5.  What  is  the  third  idea  ? 

A.  The  third  is,  that  God  has  set  forth  Christ ; 
that  is,  exhibited  him  to  public  view,  as  a  propi- 
tiatory SACRIFICE. 

Q..  16.  How  was  this  done? 

A.  It  was  done,  when  the  Redeemer  hung 
upon  the  cross,  a  spectacle  to  men  and  to  angels ; 
it  was  done  by  the  preaching  of  the  Apostles,  who 
every  where  published  the  wonderful  story  of 
"  Christ  and  him  crKtified ;"  it  is  done  in  the 
sacred  Scriptures,  in  which  are  recorded  the  life 
sad  death  of  the  Son  of  God;  and  it  is  done  in 
the  preaching  of  the  gospel  by  the  ministry. 

Q,.  17.  What  is  the  fourth  idea? 

A.  The  fourth  is  the  end  of  this  amazing 
transaction.  It  was  "  to  declare  his  righteous- 
ness  for  the  remission  of  sins  that  are  pasty 
through  the  forbearance  of  God" 

Q,.  18.  What  is  meant  by  the  words  "his 
righteousnes,"  in  v.  25  and  26? 

A.  The  righteousness  of  Christ  by  which 
smners  are  justified. 

If  the  same  signification  be  assigned  to  these  words^ 
that  has  been  assigned  all  along  to  the  corresponding 
phi-ase,  "the  righteousness  of  God ;"  it  will  give  a  good 
meaning  to  these  verses,  and  accord  well  with  the  scope 
and  design  of  the  Apostle.  His  aim  throughout  this 
epistle  is,  to  exhibit  the  glorious  righteousness  which 
God  has  provided  tor  the  justification  of  sinners;  and^ 
therefore,  the  prevalent  signification  of  the  phrase  should 
not  be  rehnquished  without  a  cogent  reason. 


LK8S.   Vill]         ON  THE  ROMANS. 


L.ESSOX  VIII. 

Q,.  19.  What  is  the  meaning  of  the  clause 
*'  for  the  remission  of  sins  that  are  past,"  through 
the  forbearance  of  God? 

A.  It  refers  to  the  sins  of  ancient  believers, 
which  by  God's  mercy  were  not  punished,  but 
forgiven. 

Before  the  advent  of  Christ,  and  before  the  offering  of 
his  propitiatory  sacrifice,  God  had,  in  anticipation  of  tliis 
appointed  transaction,  exercised  patience  and  forbear- 
ance, in  his  dealings  with  our  race  ;  and  had  actually  re- 
mitted the  sins  of  believers  among  the  descendants  of 
Abraham,  as  well  as  the  sins  of  believers  who  lived  be- 
fore that  patriarch;  but  the  ground  of  his  conduct  had 
not  been  fully  revealed,  and  consequently  was  not  dis- 
tinctly known.  When  Christ  came,  and  suffered,  and 
died,  and  wrought  out  his  finished  and  glorious  righte- 
ousness, then  it  became  apparent  that  the  conduct  of  God 
had  been  consistent  with  the  honour  of  his  moral  govern- 
ment and  the  claims  of  his  justice.  "  Sins  past,"  there- 
fore, means  the  sins  of  ancient  believers  from  the  begin- 
ning of  the  world.  The  correctness  of  this  interpreta- 
tion is  confirmed  by  what  is  said  in  the  epistle  to  the 
Hebrews,  "  And  for  this  cause  he  is  the  Mediator  of  the 
New  Testament,  that  by  means  of  death  for  the  redemp- 
tion of  the  traasgressions  that  were  under  the  first  testa- 
ment, they  which  are  called  might  receive  the  promise  of 
eternal  inheritance."     Heb.  ix,  15. 

a  20.    What  is  the  fifth  idea? 

A.  The  fifth  idea  presented  in  these  verses  is 
another  view  of  the  end,  for  which  God  declares 
orexliibits  his  righteousness,  ''at  thistijnc,'^  under 


40  QUESTIONS  fCHAP.  III. 

the  new  dispensation ;  namely,  "  that  he  might 
be  just^^  or  appear  just,  "  o/ad  the  justifier  of  him 
which  believeth  hi  Jesus." 

Q.  21.  Is  this  end  accomplished  hy  this  ex- 
hibition ? 

A.  Certainly  it  is. 

When  the  righteousness  of  Jesus  Christ  is  duly  con- 
sidered ;  when  we  reflect  that  he  rendered  an  ample  sa- 
tisfaction to  divine  justice  for  sin,  and  by  his  perfect  obe- 
dience unto  death  magnified  the  law  and  made  it  ho- 
nourable, having  fulfilled  all  its  requirements;  when 
we  consider  that  this  spotless,  this  glorious  robe  of  righte- 
ousness is  thrown  around  and  over  all  who  believe ;  and 
that  they  appear  before  God,  as  Paul  wished  to  appear, 
not  having  their  "  own  righteousness,  which  is  of  the 
law,  but  that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith ;"  Phil,  iii,  9  ;  can 
we  entertain  a  doubt  that  God  is  just,  when  he  pardons 
sins  thus  atoned  for,  and  receives  to  his  favour  and  enti- 
tles to  eternal  life,  all  who  are  by  faith  invested  with  this 
innnaculate  robe  of  righteousness  ? 

Q,.  22.  Was  this  method  of  justification  un- 
kiioivn  before  the  comifig  of  Christ? 

A.  Believers  under  the  former  dispensations 
lived  indeed  in  comparative  ignorance,  and  could 
not  see  what  we  see,  nor  hear  what  we  have 
heard  of  the  wonders  of  divine  grace  ;  but  they 
were  not  entirely  ignorant  of  the  scheme  of  re- 
demption by  the  promised  Messiah. 

In  V.  21  we  are  told  that  "  the  righteousness  of  God 
without  the  law,"  was  "  witnessed  by  the  law  and  the 
prophets."  The  law,  by  its  types  and  sacrifices  and 
ceremonies,  shadowed  forth ;  and  the  prophets,  by  their 
predictions  and  promises,  spake  of  the  person,  and  work, 


LESS.  VIII.]         ON  THE  ROMANS.  41 

^nd  righteousness  of  the  Redeemer.  "To  him,"  i^ays 
Peter,  "give  all  the  prophets  witness,  that  through  his 
name  whosoever  believetn  in  him  shall  receive  remission 
of  sins."  Acts  x,  43.  "Ought  not  Christ,"  said  the 
Redeemer  hinu^elf  to  two  of  his  di.s(;iple.s,  ''  to  have  suf- 
fered these  things,  and  to  enter  into  his  glory  ?  And  he- 
ginning  at  Moses  and  all  the  prophets,  he  expounded 
unto  them,  in  all  the  Scriptures,  the  things  concerning 
himself."     Luke  xxiv,  26,  27. 

Q,.  23.  If  Jesus  Christ  'purchased  our  salva- 
tion, paid  to  divine  justice  the  price  required 
for  the  forgiveness  of  our  sins,  and  trrought  the 
righteousness  by  which  we  are  justified ;  how  is 
justification  of  free  grace  ?' 

A.  To  Christ  himself  the  salvation  of  all  for 
whom  he  died  is  matter  of  debt :  "  He  shall  see 
of  the  travail  of  his  soul,  and  shall  be  satisfiedP 
But  to  us  salvation  is  wholly  of  grace  ;  because 
we  contribute  to  it  nothing  in  a  way  of  merit. 
We  are  justified  as  ungodly  sinners  ;  deserving 
nothing  but  indignation  and  wrath.  In  this 
character  we  appear  when  God  pronounces  our 
justification. 

Q,.  24.  Does  the  mediation  and  work  of 
Christ  diminish  at  all  the  grace  displayed  in 
our  justification  ? 

A.  Not  at  all ;  they  enhance  the  grace  of 
God  in  the  highest  degree.  "  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life!^  Johniii,  16.  ''Godcom- 
menddh  his  love  toward  us,  in  that  while  ice  were 
4* 


42  QUESTIONS  [chap.  Ill 

yet    sinners,  Christ  died  for  us.'^     Chap,  v,  S. 
See  1  John  iii,  9. 

A  higher  demonstration  of  divine  love  than  the  gift  of 
God's  Son  to  die  for  sinners,  could  not  possibly  be  given. 
The  infinite  riches  of  divine  grace  are  gloriously  exhibited 
in  this  amazing  scheme  of  redemption.  Grace  reigns  in 
every  part  of  it ;  in  its  contrivance,  in  its  execution,  iu 
its  developement,  in  its  application,  and  in  its  consumma^ 
tion. 

Q,.  25.  Does  this  method  of  justification  take 
away  every  ground  of  boasting  from  believers? 

A.  This  method  of  justification  by  free  grace, 
or  by  the  gospel,  called  by  the  Apostle  in  the 
27th  V.  ''the  law  of  faith,'' ^  which  requires  not 
works,  but  only  faith ;  that  is,  a  thankful  ac- 
ceptance of  purchased  and  offered  blessings; 
places  all  men  on  the  same  level,  strips  them  of 
every  claim  of  their  own  to  divine  favour,  and 
makes  every  believer  an  infinite  debtor  to  sove- 
reign mercy. 

Had  justification  been  attainable,  wholly,  or  in  part,  by 
the  law  of  works,  by  personal  obedience,  ground  would 
have  been  left  for  boasting.  But  all  ground  for  boasting, 
either  before  God,  or  before  man,  is  removed  by  this 
perfectly  gratuitous  way  of  salvation,  through  faith  in 
Christ. 

Q,.  26.  What  is  the  conclusion  of  the  inspired 
writer,  in  the  27th  v.  from  all  his  preceding  rea- 
soning ?  ». 

A.  His  conclusion  is  this :  "  that  a  man 
is  justified  by  faith,  without  the  deeds  of  the 
lawr 


LESS.  VIII. ]  ON  THE  ROMANS.  43 

His  conclusion  n\sts  on  two  grounds :  first,  all  men 
are  sinners,  under  the  curse  of  the  law,  and  utterly  un- 
able to  deliver  themselves  from  guilt  and  misery  ;  se- 
condly, tlie  method  of  justification  which  God  proposes 
through  the  righteousness  of  Christ,  is  so  perfectly  gra- 
tuitous, that  it  admits  of  no  claim  of  merit  on  the  sinner's 
part.     It  is  ail  grace. 

Q,.  27.  For  whom  was  this  plan  of  salvation 
revealed  ? 

A.  For  the  benefit  of  sinners  of  all  nations. 
All  who  will  come,  may  come,  "  and  take  the 
umter  of  life  freely P     Rev.  xxii,  17. 

God  is  the  God  of  Gentiles,  as  well  as  of  the  Jews. 
The  method  of  justification  proposed  to  all  is  one  and 
the  same.  The  gospel  utters  the  same  language  in  the 
Jewish  synagogue  that  it  utters  in  the  market  places ;  it 
proclaims  the  same  command  and  the  same  promise  to 
aJl :  "  Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt 
be  saved."    Acta  xvi,  31. 

Q.  28.  What  objection  does  the  sacred  writer 
answer  iyi  the  Zlst  verse  ? 

A.  The  objection  is,  that  faith  makes  void 
the  law. 

The  gospel  teaches  us  that  God  justifies  believing  sin- 
ners, without  any  regard  to  their  works.  To  this  gra- 
tuitous plan  of  salvation  it  is  commonly  objected,  that  it 
is  subversive  of  the  moral  law  :  for  if  we  can  be  saved  by 
the  righteoTisness  of  Christ,  where,  it  is  asked,  is  the  ne- 
cessity or  Tise  of  our  personal  obedience  ?  Such  was 
the  objection  urged  against  the  Apostle's  doctrine. 

Q,.  29.  Is  there  any  ground  for  this  objectio7i 
to  the  gospel  plan  of  salvation  ? 
A.  The  objection  is  groundless ;  for  to  use 


44  QUESTIONS  [chap.  III. 

the  language  of  Paul,  instead  of  making  "  void 
the  laio  through  faith,  we  establish  the  lawP 

The  necessity  of  a  gratuitous  method  of  justification, 
through  the  finished  righteousness  of  Christ,  grew  out 
of  the  excellence,  purity,  and  strictness  of  the  divine 
law.  "  For,''  says  Paul  in  Gal.  iii,  21 ;  "  if  there  had  hem 
a  law  given,  that  could  have  given  life,  verily,  righteousness 
sliould  have  been  by  the  law.''  But  the  law  of  God  was  so 
extensive  in  its  requirements,  and  so  severe  in  its  penal- 
ty, that  fallen  man  had  become  utterly  unable  to  satisfy 
the  one,  or  to  fulfil  the  other ;  so  that  it  was  impos- 
sible for  a  sinner  to  be  justified  by  his  personal  obe- 
dience. In  these  deplorable  circumstances,  infinite  wis- 
dom devised  a  way  by  v/hich  a  believing  sinner  can  be 
justified  consistently  with  the  honour  of  the  divine  law  ; 
for  Christ,  as  the  substitute  of  his  people,  endured  the 
penalty,  and  fulfilled  all  the  requirements  of  the  law,  for 
them.  Divine  justice  is  satisfied  with  the  price  which  he 
paid  for  their  redemption;  and  the  law  is  magnified  and 
made  honourable  by  the  obedience  of  this  infinitely  glori- 
ous person.  Besides,  it  is  to  be  remembered,  that,  while 
believers  are  set  free  from  the  obligation  of  yielding  per- 
fect obedience  as  the  condition  of  life,  they  are  bound  to 
obey  the  law  as  a  rule  of  life;  and  actually  are  enabled, 
by  ^e  grace  of  Christ,  to  present  to  God,  as  an  offering 
of  gratitude  for  their  redemption,  a  sincere,  affectionate, 
and  growing  obedience  to  his  holy  law. 

Q,.  30.  What  lesson  may  he  derived  from 
this  portion  of  the  chapter  ? 

A.  We  are  taught  hy  it  a  lesson  of  admiration 
and  of  gratitude :  of  admiration  at  the  infinite 
wisdom  of  God  which  could  find  out  a  plan  for 
saving  a  lost  world,  so  as  not  only,  not  to  stain 
the  honour  of  his  moral  government,  or  to  set 
aside  the  demands  of  his  holy  law,  but  to  satisfy 


LESS.  IX.]  ON  THE  ROMANS.  45 

fully  all  demands  of  one,  and  to  shed  around  the 
other  the  highest  glory ;  and  of  gratitude  to 
God  for  his  infinite  love,  in  sending  his  own  Son 
into  the  world  to  execute  this  wonderful  plan,  by 
his  profound  humiliation,  his  holy  life,  his  bitter 
sufferings,  and  his  shameful  death ;  so  that  the 
vilest  of  sinners  may,  by  faith,  participate  in  the 
unsearchable  riches  of  his  grace,  and  rise  to  the 
enjoyment  of  unfading  and  everlasting  glory. 


liESSOX  IX. 

CHAP.   IV. 

ILLUSTRATION  OF  THE    SECOND  REASON    CONTINUED. — NA- 
TURE OF  THE  GOSPEL. 

Ql.  1.  What  is  contained  in  this  chapter? 

A.  The  Apostle  confirms,  by  additional  argu- 
ments, the  two  points  already  proved ;  namely, 
that  sinners  are  justified  by  grace,  and  that  Jews 
and  Gentiles  are  justified  in  the  same  way. 

Q,.  2.  What  is  presented  in  the  first  verse? 

A.  The  objection  of  a  Jew  to  gratuitous 
justification,  derived  from  the  case  of  Abraham. 

Q,.  3.  How  is  the  phrase,  "  pertaining  to  the 
flesh,"  to  be  connected  ?  v.  1 . 

A.  It  is  to  be  connected,  not  with  '^  our  father  l"^ 


46  QUESTIONS  [chap.  IV, 

but  with  the  words  "  hatli  foundP  Ambiguity- 
would  be  removed  from  the  verse,  if  it  were 
rendered,  as  the  original  requires,  thus:  '  What 
shall  we  then  say  that  Abraham  our  father  hath 
found,  as  pertaining  to  the  flesh  ?' 

Ql.  4.  What  is  the  meaning  of  the  phrase,  ''as 
pertaining  to  the  flesh  ?" 

A.  It  refers  to  the  external  advantages  and 
personal  obedience  of  Abraham. 

Q,.  5.  What  is  the  Jewish  objection  in  this 
verse  ? 

A.  The  objection  is,  that  Abraham  was  not 
justified  in  the  way  affirmed  by  Paul,  but  by  his 
works  and  circumcision. 

Q,.  6.  Did  the  Apostle  admit  the  objection  as 
true  ?  V.  2. 

A.  He  denied  the  truth  of  it,  and  proved  it  to 
be  false  from  the  testimony  of  Scripture. 

Q,.  7.  If  Abrahain  had  been  justified  by 
works,  what  consequence  would  have  followed  ? 
V.  2. 

A.  It  would  have  followed,  that  Abraham 
had  ground  for  boasting,  and  claiming  the  re- 
ward as  a  debt  due  to  his  services. 

Gl.  8.  Had  Abraham  such  a  claim  ?  v.  2. 

A.  No;  he  had  no  right  to  boast  before 
God. 

Q,.  9.  What  proof  of  this  fact  is  offered  by 
the  sacred  writer  ?  v.  3, 

A.  The  testimony  of  Scripture,  which  says, 


LESS.   IX.]  ON  THE  ROMANS.  47 

••  Abraham  believed  God,  and  it  was  counted  un- 
to him  for  righteous iirssP 

Ql.  10.  Whose  reward  is  of  debt  ?  v.  4. 

A.  Were  a  man  justified  for  his  own  obe- 
dience or  works,  his  reward  would  be  of  debt ; 
for  he  would  receive  the  reward  as  due  by  pro- 
mise to  his  works. 

Q,.  11.  What  is  the  reward  of  a  man  icho  is 
justified  by  faith?  v.  5. 

A.  The  reward  bestowed  on  a  believer  is 
of  grace ;  because  he  does  not  work,  nor  has 
he  any  claim  to  it  in  the  way  of  merit. 

Q..  12.  But  does  not  the  believer  do  good 
works  ? 

A.  Every  believer  is  enabled,  by  divine  grace^ 
to  do  good  Avorks ;  he  loves  the  law  of  God,  and 
endeavours  to  keep  all  the  commandments.  But 
he  does  not  rely  on  his  own  good  deeds  as  merit- 
ing justification ;  he  disclaims,  in  this  view,  all 
dependance  on  his  personal  obedience,  and  re- 
lies entirely  on  the  merits  of  Christ  for  justifica- 
tion. 

Q,.  13.  How  is  the  believer  considered  by 
God,  lohen  he  justifies  him  ?  v,  5. 

A.  The  believer  is  considered  by  God,  in  the 
act  of  justifying  him,  as  being,  in  himself,  a  sin- 
ner, as  '' ungodly, ^^  as  destitute  of  all  personal 
righteousness. 

Q,.  1 4.  Are  justification  by  icorks  and  justifi- 
cation by  faith  opposite  ?  vs.  4  and  5. 

A.  They  are  entirely  opposite ;  the  one  being 


48  QUESTIONS  [chap.  IV. 

by  works,  the  other  without  works.  In  the  one, 
the  person  is  considered  as  having  kept  the  law ; 
but,  in  the  other,  as  having  broken  the  law.  In 
the  one,  the  reward  is  bestowed,  by  justice,  as  a 
debt  due  to  services  rendered ;  but,  in  the  other, 
the  reward  is  bestowed,  by  grace,  as  an  unme- 
rited  favour. 

d.  15.  Has  any  man  ever  been  justified  hy 
works  ? 

A.  No  mere  man  was  ever  justified  by  works ; 
because  all  men  have  been  sinners,  and  have  ut* 
terly  failed  in  their  obedience  to  the  law. 

Q,.  16.  What  does  the  law  require  in  order 
to  justification  ? 

A.  The  law  requires,  in  order  to  justification, 
perfect  and  unsjnning  obedience  to  all  its  pre- 
cepts, through  life,  from  its  beginning  to  its  end. 
A  single  failure  in  any  particular  renders  the  case 
hopeless,  and  brings  the  offender  under  the  curse : 
*'  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law 
to  do  themJ^ 

Q,.  17.  How  is  faith  counted  for  righteous' 
ness  1 

A.  Not  as  an  act ;  for  then  we  should  be  jus* 
tified  by  a  work,  contrary  to  the  Apostle's  doc- 
trine; who  affirms  that  we  are  ''justified  by 
faith,  without  the  deed  of  the  law ;"  and  "  that 
by  the  deeds  of  the  law,  nofiesh  shall  be  justified 
in  his  sight.^^ 

QL.  18.  But  mojy  not  faiths  as  a  work,  be  ex* 


Less,  x.j  on  Tiit.  romaxs/  49 

ccpied,  and  be  graciously  accepted  in  place  of 
perfect  obedience  ? 

A.  This  would  prostrate  the  law.  Besides)  it 
would  be  most  unreasonable  to  grant  to  a  single, 
work  or  act  of  obedience  what  was  denied  to 
all  other  good  works,  and  a  whole  life  of  per- 
sonal obedience. 

Q,.  19.  What  is  the  true  ground  of  a  be- 
liever^ s  justification  ? 

A.  The  true  ground  of  a  believer's  justifica-' 
tion,  is  the  perfect  and  finished  righteousness  of 
the  Lord  Jesus  Christ,  consisting  of  his  active 
and  passive  obedience  to  the  law  of  God. 


LESSON  X. 

Ql.  20.  Is  this  righteousness  imputed  to  be- 
lievers ? 

A.  The  righteousness  of  Christ  is  imputed, 
reckoned,  set  to  the  account  of  all  who  believe. 
On  this  ground  they  are  justified,  and  regarded, 
as  having  satisfied  all  the  demands  of  the  law ; 
and  so  entitled  to  pardon  and  to  eternal  life. 

Gl.  21.  What  texts  may  be  cited  to  prove  this 
truth  ? 

A.  A  great  multitude ;  particularly  the  fol- 
lowing; Chap,  iii,  21—26;  v.  1.  9,  10.  19.  21  ; 
5 


50  QUESTIONS  [chap.  IV. 

vi,  23;  viii,  1—4;  x,  3,4,  5—10.  1  Cor.  i,  30. 
Phil,  iii,  8,  9.     G-jI.  ii,  15—21. 

Q..  22.  If  the  righteowsiiess  of  Christ  is  the 
true  ground  of  a  believer^ s  justification,  how  is 
faith  counted  to  him  for  righteousness  ? 

A.  Faith  unites  the  soul  to  Christ,  and  thus 
gives  a  believer  an  interest  in  his  merits,  just  as 
the  marriage  union  gives  a  woman  an  interest  in 
her  husband's  estate  and  honours.  Faith  is  the 
hand  that  accepts  of  his  offered  righteousness ; 
and  thus  it  is  reckoned  to  the  believer  for  righte- 
ousness ;  because  it  secures  to  him  the  Redeemer's 
righteousness. 

Q,.  23.  How  may  this  be  illustrated  by  a  reference  to  hu- 
man affairs  ? 

A.  In  estimating  his  wealth  a  man  puts  down,  as  so 
many  dollars,  a  bond  ;  not  because  it  is  cash,  but  because 
it  is  really  worth  so  much.  A  merchant  deposites  in  a 
bank  at  Philadelphia  a  check  upon  a  bank  at  New- York 
for  one  thousand  dollars,  and  it  is  immediately  set  down 
in  his  book  as  so  much  cash  received ;  because  it  will 
produce  so  much  cash.  So  faith  is  counted  for  righte- 
ousness ;  because  it  secures  to  a  believer  the  righteous- 
ness of  Christ.  1  In  this  manner,  those  texts  which  speak 
of  the  righteousness  and  mediatorial  work  of  Jesus  Christ, 
as  the  spring  of  all  saving  blessings,  .md  those  which 
speak  of  faith  as  our  righteousness,  perfectly  harmonize. 
We  are  said  to  be  justified  by  faith,  but  never, /or  faith. 
But,  on  the  other  hand,  the  sacred  Scripture  denominates 
the  blood  of  Christ  the  price  of  our  redemption. 

Q.    24.    Had   Abraham'' s   faith  respect  to 
Christ  1 

A.  The  faith  of  this  illustrious  Patriarch  cer- 


LKSS.    X.]  0\   THE   ROMANS.  51 

tainly  had  respect  to  Jesus  Christ.  There  is, 
and  can  h>\  but  one  way  of  justification  for  fallen 
men ;  and  this  way  was,  IVoni  the  beginning, 
taught  to  the  church. 

It  was  tan;Lrlit  by  the  first  promise,  by  sacrifices,  by 
types  ami  cercinnuit's.  predictions  and  promi.ses.  Be- 
sides traditional  knowledirc  Abraham  enjoyed  the  light 
of  particular  connnnnications  made  to  iiimself.  The 
j)romise  wa.-;  ^^iven  to  him.  that  in  him  and  in  his  seed 
should  all  the  liunilies  of  the  earth  be  blessed.  "  Your 
father  Abraham,"  paid  the  Redeemer,  "rejoiced  to  see 
my  day  :  and  he  saw  it,  and  was  orlad."  John  viii.  5(5. 
The  Patriarch  doubtless  expected  to  obtain  mercy  from 
(lod,  throu;i^h  that  f^lorious  one  who  was  to  descend  from 
liis  loins,  and  to  rlifluse  his  blessings  over  all  tiie  world, 
Hence  his  faith  '*  was  counted  nnto  him  for  righteous- 
ness:" he,  by  faith  embraced  the  righteousue.<s  of  the 
coming  Saviour;  and  it  was  imputed,  reckoned,  to  him 
as  his  own. 

Q,.  25.  To  ivhose  iestimony  does  Paul  appeal 
in  support  of  his  rlocirine?  vs.  6,  7,  and  8. 

A.  To  that  of  David. 

Q.  26.  Does  David  teach  the  same  doctrine 
which  Paul  taught  ? 

A.  Yes;  he  teaches  justification  by  faith, 
without  works. 

Q,.  27.  Does  he  describe  the  blessedness  of  the 
nnan  unto  whom  the  Lord  imputes  righteous- 
ness icithout  works?  vs.  0 — 8. 

A.  Yes  ;  he  teaches  it  in  the  followinsf  words  : 
"  Blcsse i  are  they  whose  in,i(iuities  are  forgiven, 
and  whose  sins  are  covered.  Blessed  is  the 
man  to  whom  the  Lord  will  not  impute  siny 


52  QUESTIONS  (chap.  IV. 

Q,.  28.  What  is  meant  by  the  phrase,  "  will 
not  impute  sin." 

A.  It  means  not  charging  it  to  the  sinner,  so 
as  to  exact  punishment ;  or  remitting  tlie  punish- 
ment, and  forgiving  the  guilt  of  sin. 

Q,.  29.  Can  this  be  done  without  imputing 
righteousness  to  the  sinner  1 

A.  Sin  is  pardoned  on  the  ground  of  the 
righteousness  of  Christ,  imputed  to  the  believer 
by  God,  and  received  by  faith.  The  blessings 
of  justification  are  inseparable.  A  smner  can- 
not be  forgiven,  unless  he  be  justified,  that  is  pro- 
nounced righteous,  and  entitled  to  all  the  bless- 
ings connected  with  a  justified  state  ;  consequent- 
ly, when  David  says,  "  Blessed  is  the  ma/n  to 
whom  the  Lord  icilt  not  impute  sin"  it  is  in  ef- 
fect saying,  "  Blessed  is  the  man  to  ivhom  the 
Lord  imputeth  righteousness  vnthout  works." 
Such  is  the  judgment  of  an  inspired  Apostle. 

Q,.  30.  What  is  the  design  of  the  sacred 
writer  in  verses  9 — 17  ? 

A.  His  design  is  to  confirm  the  second  branch 
of  his  argument  presented  in  the  close  of  the 
preceding  chapter,  that  believing  Gentiles  are 
Justified  in  the  same  way  in  which  Jewish  be- 
lievers were  justified ;  or,  in  other  w^ords,  that 
the  former  participate  with  the  latter  in  the  bless- 
edness of  having  righteousness  without  works 
imputed  unto  them. 

Q,.  31.  Hoiv  does  the  Apostle  establish  this 
foint  ? 


LESS  X.]  ON  TKK  R0:^1A\S,  53 

A.  By  several  proofs. 

a  32.    What  is  the  first?  v.  10. 

A.  The  first  proof  is  drawn  from  the  fact,  that 
Abraham  was  justified  by  faith,  before  he  was 
circumcised;  and  consequently  it  follows,  that 
Gentiles  can  be  justified  by  faith,  while  uncircum- 
cised ;  because,  if  circumcision  was  not  necessary 
to  Abraham's  justification,  it  cannot  be  necessary 
to  the  justification  of  Gentiles,  who  have  the 
same  precious  faith  as  this  illustrious  man  had. 

Q,.  33.    What  is  the  second  'proof  1  v.  11,  12. 

A.  The  second  proof  is  derived  from  the  fact, 
that  Abraham  received  circumcision  as  a  seal  of 
the  righteousness  of  faith,  not  to  introduce  a  dif- 
ferent method  of  justification,  but  for  the  very  pur- 
pose of  constituting  him  father  of  all  believers, 
whether  circumcised  or  not ;  and  securing  to 
them  the  imputation  of  righteousness,  or  gratui- 
tous justification,  through  the  righteousness  of 
Christ  imputed  to  them.  vs.  11,  12. 

Q,.  34.  Did  circumcision  seal  to  Abraham 
the  fact  of  his  being  a  believer?  v.  11. 

A.  Abraham  may  have  derived,  from  the  re- 
ception of  this  rite  from  God,  evidence  of  his 
faith  ;  but  the  direct  design  of  the  appointment 
was,  to  seal  the  covenant,  which  God  had  made 
with  him,  and  consequently  all  its  benefits ;  of 
which  the  imputation  of  Christ's  righteousness 
received  by  faith  was  chief 

Q,.  35.  How  did  Abraham  become  the  father 
of  all  believers  r'  v.  11,  12. 


54  QUESTIONS  [chap.  IV. 

A.  He  became  the  father  of  all  believers,  not 
merely  by  being  held  up  as  a  model  of  faith  to 
all  men,  but  by  the  covenant  in  which  God  pro- 
mised to  make  him  the  father  of  many  nations  ; 
which  promise,  the  inspired  writer  tells  us, 
means,  that  he  should  be  a  father  to  all  believers, 
whether  Jews  or  Gentiles,  as  well  as  a  father  to 
all  his  natural  descendants. 

Q.  36.  What  is  meant  by  the  term  **  heir"  in 
V.  13? 

A.  An  heir  is  one  who  receives  an  inherit- 
ance by  his  filial  relation  to  the  giver.  Thus 
Abraham  received  all  his  blessings  from  God  ; 
and,  in  the  same  manner,  all  believers  obtain 
their  blessings.  They  are  the  children  of  God ; 
and,  therefore,  all  their  blessings  coming  to  them 
as  children,  constitute  an  inheritance. 

€1,  37.  Was  it  promised  to  Abraham  that  he 
should  be  heir  to  the  icorkl  ? 

A.  No  promise,  in  so  many  words,  can  be 
found  on  record ;  but  the  promises  recorded  are 
equivalent. 

In  Gen.  xii,  2,  3,  we  find  this  promi.se,  "  And  thou 
shalt  be  a  blessing:  and  I  will  bless  them  that  bless  thee, 
and  curse  him  that  curseth  thee  :  and  in  thee  shall  all  the 
famiUes  of  the  earth  be  blessed."  In  Gen.  xv,  5,  it  is 
written,  "  And  he  brought  him  forth  abroad,  and  said, 
Look  now  toward  heaven,  and  tell  the  stars,  if  thou  be 
able  to  number  them :  and  he  said  unto  him,  so  shall  thy 
seed  be."  And  in  Gen.  xvii,  4 — 7,  "  As  for  me,  behold, 
my  covenant  is  with  thee,  and  thou  shalt  be  a  father  of 
many  nations.  Neither  shall  thy  name  any  more  be 
called  Abram,  but  thy  name  shall  be  Abraham;  for  a 


LESS.  Xt]  ON  THE  ROMAN'S.  -  55 

fither  of  many  nation.s  have  I  made  (Iioo.  And  I  wil? 
make  thee  exceedini;^  rrnitful,  and  I  will  ni  ike  nation.-*  of 
thee,  and  kings  .shall  come  out  of  thee.  And  I  will  esta- 
blish my  covenant  between  me  and  thee,  and  thy  seed 
flfter  thee,  in  their  generations,  for  an  everla.^ting  cove- 
nant, to  he  a  God  nnto  thee,  and  to  thy  seed  after  thee." 
Now,  it  has  been  already  seen,  that  the  seed  promised  to 
Abraham  comprehends  all  believers,  as  well  as  his  natural 
descendants ;  and  as  we  are  assured  that  "  the  meek  shall 
inherit  the  earth;"  (Ps.  xxxvii,  11;)  and  it  is  predicted 
by  Daniel,  (ch.  vii,  27,)  tliat  "  the  kingdom  and  domi- 
nion, and  the  greatness  of  the  kingdom,  under  the  whole 
heaven,  shall  be  given  to  the  saints  of  the  people  of  the 
Most  High :"  it  follows  that  when  this  prediction  shall 
be  fulfilled,  and  religion  shall  universally  prevail  among 
all  nations  and  in  all  the  world,  Abraham  and  his  seed 
•will,  as  heirs,  possess  "  the  world/' 


LESSON  XI. 

Q,.  38.  How  did  Abraham  receive  this  sreat 
promise  ?  v.  1 3. 

A.  This  promise  was  received,  the  Apostle 
informs  us,  not  through  the  law,  that  is,  on  con- 
dition of  fulfilling  any  law  known  to  the  Patri- 
arch, or  that  might  be  afterwards  known  to  his 
seed  ;  but  through  the  "  righteousness  of  faith ;" 
that  is,  the  righteousness  of  the  Lord  Jesus  Christ 
imputed  to  him,  and  to  all  his  believing  seed ;  by 
which  he  was  justified,  and  they  are  justified  m 
their  successive  generations.     This  finished  and 


5G  QUESTIONS  [chap.   IV. 

ijlorioiis  righteousness  is  the  ground  of  every  gra- 
cious promise  which  was  ever  given  to  fallen  man. 

Q,.  39.    What  does  tJiis  verse  prove  ?  v.  13. 

A.  It  is  a  further  confirmation  of  the  truth 
asserted  in  the  10th  and  11th  verses,  that 
Abraham  was  constituted  father  of  all  believers, 
for  the  purpose  of  securing  to  them  justification 
by  faith,  through  the  righteousness  of  Christ  im- 
puted to  them. 

Q,.  40.  What  is  the  meaning  of  the  phrase,  in 
the  next  (14)  verse,  "they  which  are  of  the 
law  ?" 

A.  The  phrase,  "  they  ivhich  are  of  the  laic," 
should  be  rendered  they  which  are  of  law.  It 
means  those  who  depend  on  their  works  or  per- 
sonal obedience  to  law. 

Q,.  41.  What  would  follow,  if  such  were 
heirs  ? 

A.  If  such  were  heirs ;  if  the  blessings  of 
justification  and  other  blessings  connected  with 
it,  were  obtained  by  works ;  if  such  were  the 
method  of  justification,  then  it  would  follow 
that  faith  is  made  void,  and  cannot  justify  sin- 
ners ;  and  further,  that  the  promise  is  made  of 
none  effect ;  it  cannot  be  fulfilled ;  no  one  can 
be  saved. 

Gl.  42.  Why,  in  that  case,  can  none  be  saved, 
why  cannot  the  promise  be  fulfilled  ?  vs.  14,  15. 

A.  Because,  there  can  be  but  one  method  of 
justification ;  if  justification  depend  on  personal 
obedience  to  law,  then  the  promise  of  receiving- 


LESS.   XI. ]  ON  THE  ROMANS.  57 

righteousness  by  faith  cannot  be  fulfiJIed ;  nor 
can  any  be  saved  by  their  personal  obedience. 

The  plan  is  an  impracticable  one ;  because  no  man 
can  yield  perfect  obedience.  "The  law,"  we  are  told  in 
the  15thver.se,  "  worketJMvrath;"  it  bring.s  punishment ; 
it  can  never  pronounce  a  sinner,  on  tije  footing  of  his 
own  obedience,  righteou.*!.  If  there  were  no  law,  there 
would  be  no  transgres.'^ion ;  bnt  there  is  a  law,  holy  and 
ju.st ;  and  as  thi.^  law  has  been  violated,  there  are  multi- 
plied tran.'sgres.sions  to  be  imputed  and  punished. 

Q,.  43.  What  is  ike  result  of  the  Apostle's 
reasoning  in  this  chapter  1  v.  16. 

A,  The  result  of  his  reasoning  is,  that  the 
promise  is  of  faith,  made  to  all  wha'believe, 

Q,.  44.    Why  is  the 'promise  of  faith?  v.  16. 

A.  The  Apostle  states  two  reasons  why  it  was 
given  to  faith.  The  first  is,  that  the  method  of 
justification  might  be  of  grace,  the  only  way  in 
which  sinners  could  be  justified.  The  second 
reason  is,  that  the  promise,  which  included  justi- 
fication by  faith,  might  be  sure  to  all  the  believ- 
ing seed  of  Abraham,  who  is  the  common  father 
of  the  believing  Jews  and  Gentiles.     ' 

Q,.  45.  How  did  Abraham  become  the  father 
of  all  beliecers  ?  v.  17. 

A.  By  the  covenant,  as  has  already  been 
shown,  which  God  was  pleased  to  make  with 
him  for  that  very  purpose  ;  and  the  language  of 
which  he  quotes. 

Q,.  46.  Did  God  consider  Abraham  as  the 
father  of  many  notions,  or  of  all  believers^  as. 
soon  as  the  covenant  was  made  ? 


58  QUESTIONS  [chap.  IV. 

A.  He  did,  and  very  justly,  on  account  of  his 
omniscience  and  omnipotence. 

God  foresaw  all  his  seed  as  they  would,  in  snccessive 
generations,  come  into  existence  ;  and  he  was  able  to 
quicken  the  dead  liody  of  the  Patriarch,  so  as  to  ^ive 
birth  to  his  promised  son,  Isaac,  and  the  souls  otliis  seed 
dead  in  trespasses  and  sins.  When,  therefore,  he  spoke 
of  those  things  which  were  not  as  though  they  were,  he 
spake  in  a  manner  becoming  his  omniscience  and  om- 
nipotence. 

Q,.  47.    What  is  contained  in  vs.  18 — 21 1 

A.  A  commendation  of  Abraham's  faith. 

Q,.  48.  How  did  the  Patriarch  "  against 
hope  believe  in  hope"  ?  v.  18 — 20. 

A.  Abraham  was  now  about  an  hundred 
years  old,  and  Sarah,  his  wife,  far  advanced  in 
life  ;  and  had  he  confined  his  views  to  the  ordi- 
nary operations  of  nature,  he  would  have  con- 
cluded there  was  no  probability  of  his  having-  a 
child,  and  abandoned  all  hope  of  becoming  a 
father  of  many  nations  ;  but  knowing  the  power 
of  God,  and  being  fully  assured  he  was  able  to 
do  all  his  pleasure,  he  confidently  believed  his 
promise ;  and  thus,  in  opposition  to  the  princi- 
ples of  human  calculation,  he  firmly  indulged 
the  delightful  hope  of  becoming  what  God  had 
promised  to  make  him,  "  A  father  of  many  na- 
tionsP 

Ql.  49.  How  does  faith  honour  God?  vs.  20, 
21. 

A.  Faith  credits  the  testimony,  confides  in 


LESS.   XI.]  ON  THE   ROMANS.  59 

the  power,  relies  on  the  mercy,  and  accepts 
the  fjracious  offers  of  God :  and  thus  it  honours 
him. 

Q,.  50.  Docs  the  imputation  of  righteousness 
depend  on  the  strength  of  a  sinner^ s  faith  ?  vs. 
20,21. 

A.  Our  faith  in  God's  promise  ought  to  be 
strong .;  and  the  stronger  our  faith,  the  more  we 
honour  God:  but  the  imputation  of  righteous- 
ness depends  on  the  reality^  and  not  on  the 
strenn^th  of  our  faith. 

"Lord,  I  believe;  help  tliou  mine  unbelief;"  (Mark 
ix,  24  ;)  exclaimed  tlie  distressed  parent  who  sought  the 
a.id  of  our  Saviour.  His  faith  was  accepted,  and  his  sou 
was  delivered ;  the  foul  spirit  was  expelled. 

Q,.  51.  Why  was  the  record  made  that 
"  Abraham  believed  God,  and  it  was  imputed 
unto  him  for  righteousness?  vs.  22,  23. 

A.  For  our  sake,  as  well  as  for  his  sake. 
^'  For,^^  as  Paul  says,  ''whatsoever  things  were 
written  aforetime,  ivere  loritten  for  our  lear?i- 
ing;  that  we,  through  patience  and  comfort  of 
the  Scriptures,  might  have  hopeJ^  Chap.  xv.  4. 
The  record  lays  down  a  general  principle,  ac- 
cording to  which  God  will  deal  with  sinners, 
and  assures  us  that  if  we  believe,  it  will  be 
imputed  unto  us  for  righteousness.* 


*  The  word  translated  imputed,  occurs,  in  one  form 
or  other,  eleven  tiuies,  in  this  chapter ;  twice  it  is  render- 
ed by  the  word  count ;  three  tunes,  by  the  word  reckon ; 


61'  ciutsTioNs  {chap.  n'. 

Gt  52.  Why  did  Jesus  our  Lord  die  ?  v.  25. 

A.  He  was  delivered  to  death  for  our  of- 
fences, to  make  expiation  for  them.  See  Isaiah 
liii,  5  ;   1  Pet.  ii,  24. 

Q,.  53.  What  connexion  exists  between  tie 
resurrection  of  Christ,  arid  our  justification  't 
V.  25. 

A.  If  Christ  had  not  been  raised  from  the 
dead,  it  would  have  proved  his  work  incomplete, 
and  our  sins  would  not  have  been  expatiated. 
1  Cor.  XV,  17.  But  when  he  was  raised  from 
the  dead,  by  the  glory  of  the  Father,  public  evi- 
dence was  given,  that  his  work  w^as  finished  and 
accepted  as  sufficient  for  our  justification.  He 
lives  too  to  present  to  God  the  virtue  of  his  pre- 
cious blood  which  he  shed,  and  as  our  great 
High  Priest  to  intercede  for  us  in  the  Most 
Holy  Place.     Heb.  ix,  23,  24. 

Q,.  54,  What  lesson  may  we  learn  from  this 
chapter  ? 

A.  We  may  derive  from  it  a  lesson  of  grati- 
tude to  God  for  admitting  us,  Gentiles,  into  his 
church ;  for  constituting  Abraham,  his  friend, 
our  father;  and  securing  to  us  by  covenant, 
grant,  the  spiritual  blessings  that  were  promised 
in  that  gracious  covenant,  which  he  was  pleased 
to  establish  with  our  illustrious  father. 

and  six  times,  by  the  word  impute.  It  might,  with  pro- 
priety, have  been  translated,  in  every  place,  by  the  word 
impute. 


LESS.  XII.J  ON   THE  ROMANS.  61 

liESSON  XII. 

'chap.  v. 

ILLUSTRATION  OF  THE  FIRST  REASON. — EFFICACY  OF  THE 
GOSPEL. 

Q,.  1 .  What  is  contained  in  this  chapter  ? 

A.  From  v.  1  to  11,  the  Apostle  begins  liis 
illustration  of  the  ejfficacy  of  the  gospel,  by  ex- 
hibiting the  blessings  flowing  from  justification 
by  faith,  intermingled  with  the  grounds  of 
them;  and,  then,  from  v.  12  to  the  end  of  the 
chapter,  he  runs  a  parallel  between  Adam  and 
Christ  to  show,  that  precisely  as  Adam,  by  his 
disobedience,  transmitted  to  all  his  natural  pos- 
terity sin  and  death ;  so  Christ,  by  his  obedience, 
communicates  to  all  his  people  righteousness  and 
life. 

Q,.  2.  What  is  the  first  blessing  of  justifica- 
tion mentioned  by  Paul?  V.  1. 

A.  Peace  with  God. 

Qk  3.  What  produced  a  state  of  warfare  be- 
tween God  and  man  ? 

A.  Sin  produced  this  dreadful  state.  While 
man  was  holy  and  obedient,  he  lived  in  a  de- 
lightful state  of  friendship  and  peace  with  his 
Maker ;  but  so  soon  as  he  had  sinned  he  came 
under  divine  displeasure ;  and,  conscious  of 
guilt,  he  endeavoured  to  flee  from  the  presence 
of  God,  whom  he  had  offended. 
6 


62  QUESTIONS  [chap.  V. 

Such  is  the  condition  of  all  men  by  nature  ;  at  enmity 
with  their  Maker  they  oppose  his  will,  and  contend 
against  him ;  and  He,  justly  displeased  with  their  con- 
duct, frowns  upon  them,  frustrates  their  designs,  and 
punishes  them. 

Q,.  4.  Is  not  this  a  hopeless  contest  ? 

A.  It  is  utterly  hopeless,  and  must,  if  persisted 
in,  issue  in  the  eternal  ruin  of  the  sinner.  "  Wo 
to  him  that  striveth  with  his  Maker  /"  Isaiah 
xlv,  9. 

Gl.  5.  How  does  justification  produce  peace 
betv)ee?i  God  and  the  sinner  ? 

A.  When  a  sinner  is  justified,  his  sins  are 
pardoned,  and  God  is  reconciled  to  him  ;  and, 
grace  being  communicated  and  his  heart  renewed, 
his  enmity  is  slain,  and  love  to  God  prevails  in 
its  place. 

Q,.  6.  To  whom  are  we  indebted  for  this 
peace  ? 

A.  We  are  indebted  to  Jesus  Christ  both  for 
peace,  and  for  justification  its  cause,  v.  1 ;  chap. 
iii,24. 

Q,.  7.  What  is  the  meaning  of  verse  2  ? 

A.  Believers  have  been  introduced  by  Jesus  Christ 
into  a  state  of  gracious  acceptance  with  God,  to  whom 
they  have,  daily,  free  access  for  worship  and  communion ; 
and  in  this  blessed  state  of  free  access  to  the  presence  of 
infinite  Majesty  they  stand.  It  has  been  secured  to  them 
with  all  its  privileges  by  the  merits  of  Christ.  Faith  in 
him  is  the  means  of  access ;  and  it  is  by  the  exercise  of 
this  faith,  we  are  preserved  in  this  delightful  state,  and 
continue  to  enjoy  its  precious  privileges.  Knowing  that 
they  enjoy  such  a  state  of  acceptance  with  God,  believers 
rejoice  in  hope  of  the  glory  of  God. 


LESS.  XII. ]  ON  THE  ROMANS.  63 

Q,.  8.  What  is  meant  by  the  glory  of  God  "^ 
V.  2. 

A.  That  future  state  of  endless  blessedness, 
safety  and  honour,  into  which  God  has  promised 
to  bring  his  people. 

Q,.  9.  h  more  included  in  justification  than 
the  pardon  of  sins '^  vs.  1,  2. 

A.  Justification  includes  a  title  to  eternal  life, 
as  well  as  the  remission  of  sins.  Hence  it  is 
that,  not  only  peace  with  God,  but  access  into 
his  presence  and  rejoicing  in  hope  of  the  glory 
of  God,  follow  from  justification.  The  gift  of 
God  is  eternal  life,  through  Jesus  Christ  our 
Lord.:'     Chap,  vi,  23. 

Q,.  10.  What  was  the  conditioji  of  the  primi 
tivc  Christians  ? 

A.  They  were  afflicted,  persecuted,  deprived 
of  their  goods,  imprisoned,  tormented,  broken 
on  the  wheel,  and  burnt  at  the  stake. 

Q,.  11.  Might  not  the  heathen  urge  their  suj- 
fering  condition  against  the  doctrine  of  the 
sacred  writer,  that  they  stood  high  in  favoui 
with  God? 

A.  The  heathen  no  doubt  did  regard  their 
sufferings  as  irreconcilable  with  the  statement 
that  they  were  children  of  God. 

Ql.  12.  How  is  this  objection  answered  by  the 
Apostle  ? 

A.  Not  by  denying  the  fact,  or  attempting 
to  conceal  the  painful  consequences  that  resulted 


64  QUESTIONS  [chap.  V. 

from  a  profession  of  Christianity  in  the  midst  of 
ignorant  and  wicked  idolaters. 

The  fact  was  well  known.  But  the  Apostle  was  not 
a-shamed  of  his  sufferings  for  Clirist;  nor  were  his  fellow 
Apostles,  nor  their  genuine  converts.  Is  an  ambitious 
man,  contending  for  an  earthly  crown,  ashamed  of  the 
hardships  and  perils  through  which  he  must  pass  to 
reach  his  glittering  prize?  And  shall  Christians  be 
ashamed  of  the  privations,  afflictions,  sufferings,  and 
dangers,  through  which  they  must  pass  to  gain  a  heaven- 
ly crown?  Ashamed!  no;  "We,"  says  the  Apostle, 
"  glory,  in  tribulation  also,"  as  well  as  in  hope  of  future 
happiness,  on  account  of  its  present  effects  on  our  hearts 
and  lives. 

Q.  13.  What  are  the  first  effects  mentioned^ 
V.  3. 

A.  Tribulation  worketh  patience ;  a  sub- 
missive acquiescence  in  the  will  of  God,  in 
regard  to  all  trials  he  may  be  pleased  to  ap- 
point. 

Ql.  1 4.  What  is  the  second  effect  ?  v.  4. 

A.  Patience  works  experience.  By  patient 
submission  to  trials,  Christians  discover  the 
grace  they  have  received  from  on  high ;  the 
strength  of  their  faith,  and  the  consolations  God 
can  impart  to  bear  them  up  under  them ;  the 
preciousness  of  his  promises  and  his  faithfulness 
in  fulfilling  them ;  and,  from  the  various  exercise 
of  grace  under  afflictions,  they  obtain  new  evi- 
dence of  a  change  of  heart  and  of  their  interest 
in  Christ. 

Q.  15.  What  is  the  third  effect  of  tribulation? 
T.  4. 


LESS.   XII.]  ON  THE  ROMANS.  65 

A.  Experience  produces  hojye  ;  hope  of  being- 
the  objects  of  the  divine  care  and  kindness — of 
being  preserved  in  all  future  trials  and  dan- 
gers— of  receiving  all  needful  grace  to  sustain 
their  Christian  character,  by  walking  worthy 
of  their  heavenly  vocation — of  enjoying  the 
consolations  of  religion — and  of  being  ad- 
mitted into  heaven  at  last  to  rest  from  all  trials 
and  afflictions,  temptations  and  sins,  sickness 
and  sorrow,  and  to  live  in  endless  peace,  happi- 
ness, and  glory. 

Q.  16.  What  does  the  Apostle  say  of  the 
Christ i an'' s  hopel  v.  5. 

A.  He  says,  "  Hope  inaketk  not  ashamed^ 

Q.  17.   What  does  this  import  1 

A.  The  Christian  has  no  reason  to  be 
ashamed  of  the  nature  of  his  hope ;  for  it  is 
worthy  of  being  embraced  by  every  human 
beino- :  it  is  more  valuable  than  rubies  and  orems 
the  most  costly,  and  a  richer  ornament  than  a 
crown  of  gold :  nor  ashamed  of  the  grounds 
of  his  hope;  for  it  is  founded  on  the  death  of 
Christ  for  sinners,  on  the  love,  the  promises,  and 
oathofGod^:  (Heb.  vi,  17 — 20;  nor  ashamed 
on  account  of  the  tincertainty  of  its  being  ful- 
jilled ;  for  as  God  is  able,  so  it  is  not  to  be 
doubted  he  is  willing  to  fulfil  every  expectation 
warranted  by  his  word.  The  hope  of  the 
Christian  will  be  more  than  realized.  •*  Be- 
loved^ note  arc  ice  the  sons  of  God ^  and  it  doth 
not  yet  appear  lohat  ice  should  be :  but  ice  know 
6* 


(y(j  QUESTIONS  [chap.  V. 

that,  when  he  shall  appear,  we  shall  be  like  him  ; 
for  we  shall  see  him  as  he  is.''   1  John  iii,  2. 

Q.  18.  What  present  enjoyment  sustains  the 
Christian's  hope  ?  v.  5. 

A.  The  love  of  God  is  shed  abroad  in  his 
heart  by  the  Holy  Ghost. 

In  the  economy  of  divine  grace,  it  is  the  work  of  the 
blessed  Spirit  to  apply  salvation  to  the  souls  of  men. 
By  his  enlightening  and  secret  operations  on  their  minds 
and  heart,  He  gives  them  such  vievv^s  of  the  truth,  as  con- 
vinces them  of  the  love  of  God  to  miserable  sinners,  and 
his  readiness  to  be  reconciled  to  them ;  such  peace  and 
tranquillity  of  mind,  and  such  holy  feelings  and  joy  of 
heart,  that  they  camiot  doubt  that  God  loves  them,  and 
that  they  love  him.  The  love  of  God,  like  holy  oil,  is 
thus  poured  out  by  the  Spirit  to  cheer  their  hearts. 

Q.  19.  But  is  not  this  mere  enthusiasm,  mere 
delusive  foeling  arising  from  an  overheated  im- 
agination 1 

A.  That  there  is  a  counterfeit  joy,  and  that, 
by  the  deceitful  working  of  Satan  on  the  imagi- 
nation, sinners  may  be  deluded  with  an  idea  of 
being  the  favourites  of  heaven,  and  consequently 
rejoice  in  the  hope  of  escaping  the  punishment 
of  their  sins,  and  of  enjoying  future  happiness, 
is  not  to  be  denied.  But  counterfeit  money 
proves,  not  that  all  is  spurious,  but  that  there  is 
genuine  coin.  So  this  delusion  of  Satan  proves 
the  reality  and  excellence  of  the  work  which  he 
imitates. 

This  divine  work  of  the  Holy  Spirit  is  kno^yn,  by  its 
nature,  to  be  true  and  heavenly,  just  as  the  sun  is  known 


LE6S.  XII. ]  ON  TUE  ROMANS.  G7 

by  its  own  light.  It  is  accompanied  with  such  views  of 
the  holiness,  as  well  as  of  the  mercy  of  God,  of  the  evil 
of  sin,  and  of  the  beauties  of  holiness;  such  views  of  the 
excellence  and  loveliness  of  Christ,  of  the  necessity  and 
glory  of  his  work;  and  attended  with  such  gratitude  and 
love  to  God,  such  penitential  feelings,  such  abasement 
of  soul  on  account  of  sin,  such  earnest  desires  for  purity 
of  heart  and  life,  such  elevation  above  the  world,  and  de- 
votion of  soul  to  God,  as  well  as  with  joy  of  heart  arising 
from  a  sense  of  his  wonderful  love :  that  the  source  of 
the  communication  is  known  by  the  icork  itself.  Thus 
the  Holy  Spiritbearswitnesswith  the  spirit  of  Christians 
that  they  are  the  children  of  God ;  thus  he  seah  them 
unto  the  day  of  redemption,  and  is  the  earnest  of  the 
heavenly  inheritance. 


L.ESSOX   XIII. 

Q.  20.  What  follows  in  verses  1 — 10  "* 

A.  The  sacred  writer,  in  those  verses,  for 
the  confirmation  of  our  faith,  and  to  assure  us 
that  such  blessings  as  he  had  stated,  must  follow 
from  being  justified,  reasons  on  the  love  of  God 
displayed  in  the  death  of  Christ. 

Q.  21.  How  does  he  illustrate  the  love  of 
God? 

A.  He  shows  how  transcendent  it  is,  infinitely 
surpassing  all  human  love. 

The  utmost  effort  of  human  love  is  for  one  man  to  die 
for  another  man,  who  le  worthy  of  beiu^tbus  honoured ; 


G8  QUESTIONS  [chap.  v. 

but  God  so  loved  the  world,  that  he  gave  his  own  Son  to 
die  for  us  ;  when  we  were  utterly  unable  to  deliver  our- 
selves from  our  miserable  and  sinful  condition ;  while  we 
were  yet  sinners,  going  on  in  rebellion ;  not  the  friends, 
but  the  enemies  of  God,  and  without  any  inclination  to 
return  to  him. 

Q.  2*2.  Uotv  is  the  9thve7'se  connected  tvith  the 
preceding  1 

A.  The  9tli  verse  is  an  inference  from  what 
the  Apostle  had  said  of  justification  and  the  love 
of  God,  in  giving  his  Son  to  die  for  sinners.  How 
perfectly  clear  it  is  that  God,  who  provided  jus- 
tification at  so  costly  a  sacrifice  as  the  death  of 
his  own  Son,  will  save  those  who  have  received 
this  great  blessing  from  eternal  punishment ! 

Q.  23.   What  is  in  the  10th  verse  ? 

A.  The  10th  verse  contains  the  same  idea  as 
the  9th,  but  presented  in  a  different  view,  so  as  to 
confirm  the  delightful  fact,  that  the  hope  of  the 
justified  will  certainly  be  realized. 

Assuredly  the  wonderftil  love  of  God  to  them,  when 
in  a  state  of  enmity,  wliich  spared  not  his  own  Son,  but 
appointed  the  shedding  of  his  blood  to  bring  them  into  a 
state  of  reconciliation,  will  not  suffer  those  to  perish  who 
are  reconciled;  but  will  certainly  save  them,  by  his  Son, 
who  now  lives  to  intercede  for  them,  by  presenting  the 
merit  of  his  sacrifice  before  God,  and  to  defend  them 
from  all  their  enemies. 

Q.  24.  Wliaf  is  expressed  in  the  11th  verse  1 

A.  In  that  verse  the  inspired  writer  teaches 

us,  that  the  believer  in  Christ  is  not  only  secure 

in  his  blessings  and  hopes ;  but  his  relation  to 


LESS.  XIII. J  ON  THE  ROMANS.  69 

God  is  such,  that  he  may  joy  in  God ;  or,  as  it  is 
hi  the  original,  he  may  boast  of  God  as  his  God 
and  portion,  who,  by  covenant,  has  engaged  to  be 
his  God,  and  to  provide  for  him  in  a  way  divinely 
munificent, 

Q,.  25.  To  whom  are  we  indebted  for  these 
loonderful  privileges  and  blessings  ? 

A.  We  owe  all  our  privileges  and  blessings 
to  our  Lord  Jesus  Christ ;  who  made  the  atone- 
ment for  our  sins,  and  effected,  by  the  shedding 
of  his  blood,  our  reconciliation  to  God. 

Q,.  26.  What  follows  in  the  next  verse  ? 

A.  The  Apostle  begins,  in  the  1 2th  verse,  a 
parallel  between  Adam  and  Christ ;  which  be- 
ing interrupted,  by  verses  13 — 17,  which  are 
justly  marked  by  a  parenthesis,  is  resumed  in 
the  1 8th  verse,  and  continued  to  the  end  of  the 
chapter. 

Q,.  27.  Is  the  comparison  one  f  contrast  or 
of  resemblance  ? 

A.  It  is  a  comparison  by  way  of  resem- 
hlance. 

Q.  28.  How  can  that  he  proved  1 

A.  It  appears  from  the  structure  of  the  Apos- 
tle's language,  but  especially  from  the  14th  v. 
where  Adam  is  called  ''the  figure  or  type  of  him 
that  was  to  coined  that  is  Christ. 

A  type  represents,  in  certain  points  of  resemblance, 
its  antitype.  Thus  the  serpent  lifted  up  by  Moses  in  the 
wilderness,  represented  the  lifting  up  of  Christ  on  the 
croas;   and  the  sprinkling  of  the  blood  of  the  Pascal 


70  QUESTIONS  [chap.  \\ 

Iamb,  represented  the  sprinlding  of  the  blood  of"  Christ, 
our  passover,  slam  for  us." 

Q,.  29.  In  ivhat  did  the  resemblance  between 
Christ  a7id  Adam  consist  ? 

A.  Not  in  their  respective  icoi-ks :  for  they 
were  not  alike,  but  directly  opposite;  the  one 
disobedience,  the  other  obedience.  Not  in  the 
effects  of  their  respective  works  ;  because  they 
too  were  directly  opposite  ;  the  effects  of  Adam's 
disobedience  being-  sin  and  death,  but  the  effects 
of  Christ's  obedience,  righteousness  and  life._ 

Q,.  30.  In  what  then  consists  the  resem- 
blance ? 

A.  In  the  character  or  relation  which  they, 
as  pubHc  persons,  sustained  to  those  who  were 
effected  by  their  conduct,  and  in  the  mode  in 
which  they  communicated  the  effects  of  their 
works.* 

Q„  31.  What  toas  the  character  of  Adam  ? 

A.  He  was  not  only  the  natural,  but  the  fub- 


*  The  comparison,  in  the  parenthesis,  mny,  at  first 
view,  seem  to  be  one  of  contrast;  but,  on  a  close  inspec- 
tion, it  is  found  to  be  one  of  comparison.  Had  the 
Apostle,  in  those  verses,  compared  either  the  nature  of 
the  works  of  Christ  and  Adan),  or  the  nature  of  the 
effects  of  their  works,  it  would  necessarily  have  been 
a  comparison  of  contrast;  but  he  only  compares  the 
works  iu  respect  to  influence  on  those  whom  each  repre- 
sented ;  and,  in  this  respect,  the  comparison  is  one  of  re- 
semblance, because  the  influence  of  each  was  alike  o^reat 
and  extensive,  though  the  influence  of  Christ's  work  far 
transcends  that  of  Adam  in  power. 


LESS.  XIII. ]         ON  THE  ROMANS.  71 

licy  head  of  his  natural  posterity.  He  was  their 
represeniativCf  who  acted  for  them. 

Q,.  32.  Hoio  could  that  be  ?  we  were  not 
living  to  give  our  conseid  ? 

A.  Our  consent  was  not  necessary.  Men,  in 
human  society,  often  represent  persons,  who  did 
not  give  their  consent.  God  had  a  sovereign 
right  to  appoint  Adam,  as  the  federal  Head  and 
Representative  of  his  posterity,  just  as  he  had  to 
■constitute  Abraham  the  father  of  many  nations, 
and  to  authorize  parents,  in  many  things,  to  re- 
present and  act  for  their  infant  children. 

Q,.  33.    What  character  did  Christ  sustain  ? 

A.  He  was  the  representative  Head  and  Sub- 
stitute of  his  people.  He  is  called  the  Mediator 
and  the  Surety  of  the  covenant.  See  Heb.  ix, 
15— vii,  22. 

Q,.  34.  Is  the  u'ord  man  in  this  verse  to  be 
taken  in  the  sp.nse  assigned  to  it  in  Gen.  i,  27, 
50  as  to  include  Eve  ?  v.  12. 

A.  No ;  here  it  is  expressly  limited  to  Adam, 
of  whom  the  sacred  writer  is  speaking.  See  v.  14. 

Gl.  35.  What  is  the  signiji cation  of  the  term 
death?  v.  12. 

A.  Death  signifies  not  merely  the  death  of  the 
body,  but  also  the  preceding  penal  evils,  and  in- 
deed the  whole  penalty  or  punishment  of  sin. 

Death  was  threatened  as  the  punishment  of  sin,  Gen. 
ii,  17.  In  this  verse,  death  is  spoken  of  as  tlie  punish- 
ment of  sin:  "And  death  by  sin:"  and,  in  v.  14,  the 
reign  of  death  over  mankind  is  urged  by  the  inspired 


72  QUESTION?  [chap.  V. 

writer,  as  a  proof  tliat  sin  had  been  imputed  before  the 
time  of  Moses.  In  chap,  vi,  23 ;  death  is  expressly 
called  the  wages  oi  sin ;  and  in  chap,  viii,  13 ;  death  is 
threatened  as  the  punishment  of  sin :  "  For  if  ye  live 
after  the  flesh  ye  shall  die ;"  where  it  certainly  cannot 
signify  only  temporal  death ;  because  tliose  who  Uve  after 
the  spirit  die  in  that  way. 

Q.  36.  What  is  the  meaning  of  the  phrasey 
"  By  one  man  sin  entered  into  the  world  ?"  Does 
it  signify  only  that  Adam  committed  the  first 
sbit  and  that  his  posterity  afterwards  followed 
his  example ;  and  so  sin  spread  in  the  world  f 

A.  This  cannot  be  its  meaning ;  because  it 
is  contrary  to  fact.  Adam  did  not  commit  the 
first  sin ;  as  is  plainly  stated  in  the  history  of 
the  fall.  Gen.  iii,  1 — 6.  And  the  writer  of 
this  epistle  says  in  his  epistle  to  Timothy, 
"  Adam  was  not  deceived ;  but  the  womany  be- 
ing deceived^  icas  171  the  transgression," 

Q.  37.   What,  then^  is  its  meaniiig  ? 

A.  Sin  is  personified  by  the  Apostle  in  this 
chap;  see  v.  31 ;  which  shows,  that  he  is  not 
speaking  of  sin  as  limited  to  the  person  of 
Adam. 

Under  the  same  figure  he  speaks  of  sin,  in  this  verse, 
V.  14,  and  represents  it  as  entering  the  world  like  a  mo- 
narch into  his  kingdom.  This  interpretation  is  confirm- 
ed by  the  closing  clause  of  the  verse :  *'  for  that  all  have 
sinned ;"  and  by  the  first  clause  of  the  19th  verse ;  "  for 
as  by  one  man's  disobedience  many  were  made  sinners." 
And  it  will  appear  to  be  correct,  with  increasing  evidence, 
as  we  proceed  in  explaining  the  remainder  of  the 
r.hapter. 


LESS.   XIII. ]  ON  THE  ROMANS.  73 

Q.  38.  What  is  the  meaning  of  the  words, 
•' And  death  by  sin?"   v.  12. 

A.  Death  is  personified,  as  well  as  sin,  and 
represented  by  the  Apostle,  in  the  next  verse,  as 
reigning-,  like  a  malignant  monarch,  over  the 
whole  world,  co-extensively  with  sin:  "  Never- 
theless death  reigned  from  Adam  to  Moses. ^^ 

When,  therefore,  he  says,  death  entered  into  the  world 
by  sin,  he  not  merely  refers  to  the  death  of  Adam,  but 
teaches  us  how  death  began  his  reign,  that,  by  the  sin  of 
Adam,  he  entered  into  the  world,  and  from  this  sin  re- 
ceived his  commission  to  reign  over  the  human  race. 

Q.  39.  What  additional  evidence  can  you  present  in  fa- 
vour of  this  interpretation  ?  v.  12. 

A.  The  Apostle,  we  have  seen,  speaks  in  the  preced- 
ing clause,  of  the  entrance  of  sin  into  the  world  general- 
ly;  and  consequently  he  speaks  of  death,  its  penalty,  in 
the  same  extensive  signification.  Besides,  this  sense  is 
further  confirmed,  by  the  next  clause ;  "  And  so  death 
passed  upon  all  men.''  Does  not  this  make  it  evident, 
that,  in  the  preceding  part  of  the  verse,  the  sacred 
writer  had  given  an  account  of  the  spread  of  death  in 
the  world  ?  The  words,  "  So  death  hoik  passed  upon 
all  men,"  is  equivalent  to  "  And  so  the  sentence  of  death 
has  passed  upon  all  men."     See  vs.  16.  18. 

Q,.  40.  What  is  the  meaning  of  the  last  clause 
of  the  verse  ?  v.  12, 

A.  By  the  words,  "/or  that  all  have  sinned,^ 
the  sacred  writer  assigns  the  reason,  why  death, 
or  the  sentence  of  death,  hath  passed  upon  all 
men.  The  reason  is  this,  all  the  natural  posterity 
of  Adam  are,  in  the  estimation  of  God,  sinners. 
7 


74  QUESTIONS  [chap,  V. 


LESSON  XIV. 

Q.  41.  But  how  could  all  men  be  sinners, 
before  they  had  violated  the  divine  law  ?  and 
how  could  they  sin  before  they  had  existence  ? 

A.  All  men  were  tried  in  Adam  ;  he  repre- 
sented them;  and,  consequently,  what  he  did 
was  accounted  by  God  as  done  by  them ;  and, 
when  he  sinned,  all  whom  he  represented  were 
considered  as  having  sinned  in  him.  God 
knew  infallibly  the  precise  number  of  human 
beings  that  would  descend  from  the  first  pair  : 
he  could,  therefore,  with  perfect  propriety, 
speak  of  all,  as  if  they  had  already  come  into 
existence,  and,  viewing  them  as  sinners,  pass 
sentence  of  death  upon  them. 

Q,.  42.  Does  the  Apostle  offer  any  proof  of 
this  fact  ? 

A.  The  death  of  infants  who  had  not  sinned 
after  the  similitude  of  Adam's  transgresssion,  is 
presented  by  him  (in  v.  1 4)  as  proof,  that  sin 
Avas  imputed  to  them  who  had  not  actually  and 
personally  violated  either  the  law  of  Moses  or 
any  other  law. 

Now,  from  this  fact,  that  infants  who  have  not  person- 
ally nor  actually  sinned,  are  treated,  by  a  just,  holy,  and 
merciful  God,  as  sinners;  it  follows,  conclusively,  that 
they  must  really  be  sinners,  in  some  sense.  But,  in  what 
imaginable  sense,  can  they  be  sinners,  except  the  one 
already  noticed  as  taught  by  the  Apostle ;  namely,  that 
they  sinned  in  Adam  their  representative.     Besides,  the 


LE88.  XIV.]  ON  THE  ROMANS.  75 

universal  extent  of  the  closing  clause,  in  v.  12,  "  allfuivc 
sinned,"  assigned  as  a  reason,  why  "  death  has  passed 
upon  all  men  ;"  proves  that  infants  must  be  sinners  ;  for 
if  they  were  not,  they  would  not  die;  a  jus't  God  would 
not  treat  them  as  sinners.  The  argument  is  short  and 
conclusive.  It  is  this :  Death  h;is  passed  upon  all  men ; 
because  "  all  have  sinned:"  infants  are  a  portion  of  all 
men;  therefore  death  has  passed  upon  infants;  and, 
consequently  infants  have  sinned. 

Q.  43.  Huw  is  it  furtfier  proved  tluit  bifants  are  really 
meant  in  v.  14  ? 

A.  It  is  perfectly  plain,  that  in  the  14th  verse,  mankind 
are  distributed  into  two  classes ;  that  one  class  is  formed 
by  those  who  have  sinned  after  the  similitude  of  Adam's 
transgression,  and  the  other  class  is  composed  of  such 
as  have  not  sinned  after  the  similitude  of  Adam's  trans- 
gression. Now,  is  it  not  clear  that  those  who  have  ac- 
tually and  personally  transgressed  the  law,  as  their  father 
Adam  had  done  before  them,  belong  to  the  first  class ; 
and  that  infants  who  have  not  sinned  personally  and  ac- 
tually belong  to  the  second  class  ?  But,  on  supposition 
that  two  classes  are  not  contemplated  by  the  sacred 
writer  ;  and  that,  by  the  phrase  in  question,  he  means  all 
who  "have  sinned  under  a  different  economy;"  what 
will  follow  ?  The  argument  becomes  defective  and  un- 
sound. The  death  of  men  who  have  actually  and  per- 
sonally transgressed  is  accounted  for ;  but  the  death  of 
that  large  portion  of  the  human  race  who  die  in  infancy, 
is  not  accounted  for.  They,  on  the  interpretation  ad- 
mitted for  the  sake  of  exposing  its  fallacy,  are  free  from 
all  sin,  and  yet  they  are  treated  as  sinners  and  punished 
with  'death.  The  argument  of  the  Apostle,  who,  to 
prove  the  justice  of  the  sentence  of  death  passed  on  all 
men,  affirms  as  a  fact,  that,  "  allhuve  sinned,"'  is  entirely 
inconclusive  ;  because  it  is  not  a  fact  that  all  who  die  have 
sinned.  Millions  of  innocent  beings  fall  under  the  pe- 
nalty of  a  law  which  they  have  in  no  sense  violated.  Who 
will  dare  to  charge  such  absurdity  on  inspired  reason- 
ing f 


76  QUESTIONS  [chap.  V. 

But  admit  our  interpretation,  and  all  is  correct;  the 
argument  becomes  perfectly  logical  and  conclusive.  The 
penalty  of  the  law  is  inflicted  on  all  men ;  because  all 
men  have  sinned  ;  infimts  die;  because  they  have  sinned. 
The  curse  lights  on  none  but  the  guilty  ;  sin  is  as  univer- 
sal as  death ;  death  reigns  over  all ;  because  sin  reigns 
over  all. 

Q,.  44.  What  follows  in  the  next  three  verseSy 
15—17.? 

A.  The  Apostle  takes  notice  of  a  difference 
in  regard  to  the  influence  of  the  work  of  Adam 
and  of  the  work  of  Christ ;  and  shows  that  the 
latter  greatly  transcends  the  former ;  that  it 
blots  out,  not  only  the  guilt  of  that  one  sin, 
which  brought  on  many  ''judgment  unio  con- 
demnalionr  but  the  guilt  of  multiplied  iniqui- 
ties ;  and  that  those  who  receive  from  it  abun- 
dance of  grace  and  the  gift  of  righteousness, 
shall  not  only  be  delivered  from  the  reign  of 
death,  but  '■''shall  reign  in  life  by  Jesus 
Christ:' 

Ql.  45.    What  is  observable  in  the  1  ^th  verse  ? 

A.  The  Apostle  resumes  the  comparison, 
which  he  had  commenced  in  v.  12,  but  which 
had  been  interrupted,  by  the  parenthesis  com- 
posed of  the  intervening  verses. 

Q,.  46.  Does  he  speak  of  the  tendency  of 
Adam^s  offence,  to  bring  condemnation  on  all 
men  ? 

A.  He  does  not  speak  of  its  tendency,  but  as- 
serts that  it  really  brought  a  sentence  of  con- 
demnation on  all  men.       And  this  fact  he  had 


LE88.  XIV. ]  ON  THE   ROMANS.  77 

previously  affirmed  in  v.  IG,  ''forthcjadgmen 
was  by  one  to  condemnation^ 

Ql.  48.  Are  the  terms  "all  men,"  in  thn 
verse,  to  be  taken  in  an  unlimited  sense  ?  v.  18. 

A.  By  no  means  :  for,  even  in  the  first  mem- 
ber of  the  verse,  they  are  not  used  in  an  abso- 
lute sense  ;  because  the  man  Christ  Jesus  must 
be  excepted,  who  was  not  represented  by  Adam, 
and  consequently  not  affected  by  his  sin  ;  and, 
in  the  second  member,  they  are  to  be  limited,  so 
as  to  accord  with  other  plain  statements  of  Sa- 
cred Scripture. 

Q..  49.  What  is  the  point  of  the  compa- 
rison 1 

A.  It  is  not  the  number  affected  by  the  of- 
fence of  Adam,  and  by  the  righteousness  of 
Christ,  but  the  mode  in  which  men  are  affected 
by  the  sin  of  the  one,  and  by  the  righteousness 
of  the  other. 

The  Apostle  teaches  us,  that  preciseiy  as,  by  Adam's 
sin,  "judgment  came"  upon  all  his  posterity  "  to  con- 
demnnation,"  "even  so,  by  the  righteousness  of"  Christ, 
"  the  free  gift  came  upon  all  believers  unto  justification 
of  life."  Adam  represented  all  his  posterity ;  therefore, 
his  sin  being  imputed  to  tliem,  they  come  under  tlie 
penal  sentence  of  condemnation:  Christ  represented  all 
his  people ;  therefore,  his  righteousness  being  imputed 
to  them,  when  they  believe,  they  receive  the  sentence  of 
justification  unto  life.  Here  is  the  point  of  resemblance, 
e.xhibited  in  the  comparison.  The  mode,  in  which  the 
destructive  influence  of  Adam's  sin  reached,  and  ruined 
all  his  posterity,  was  the  same  as  that  by  which  the 
7* 


78  QUESTIONS  [chap.   V. 

saving  influence  of  Christ's  righteousness  reaches  and 
saves  all  who  believe. 

Q,.  49.  What  is  found  in  the  next  verse  ? 
V.  19. 

A.  That  verse  contains  a  confirmation  of  the 
exposition  just  given  of  the  18th  v.,  and  proves 
it  to  be  correct :  for  there  the  sacred  writer  tells 
us,  that  "  as  by  one  man^s  disobedience  many 
were  made  (constituted)  sinners,  so  by  the  obe- 
dience of  one  shall  many  be  made  (constituted) 
righteous.'''' 

Is  not  this  imputation  ?  In  what  way  but  by  imputation 
could  this  be  etiec-ted?  how  could  men  be  consilituted  sin- 
ners, by  Adam's  disobedience,  unless  his  sin  was  imputed 
to  them,  and  they  were  charged  with  its  guilt,  and  treated 
accordingly  ?  And  how  could  sinners  be  constituted 
righteous,  by  the  obedience  of  Christ,  and  they  treated,as 
righteous,  unless  his  obedience  was  imputed  to  them  ? 

Q..  50.    Why  was  the  laiD  of  Moses  revealed  ? 

A.  We  are  informed  by  the  Apostle,  in  vs. 
20,  21,  it  was,  besides  other  reasons,  published 
to  the  world,  to  bring  to  light  the  guilt  and 
wickedness  of  mankind;  and  thus  to  afford  a 
brighter  display  of  the  infinite  grace  of  God  in 
pardoning  sin  ;  and  to  furnish  more  signal 
triumphs  of  the  righteousness  of  Jesus  Christ, 
in  saving  believers  from  the  dominion  and  pow- 
er of  sin,  and  all  its  penal  effects,  and  in  bring- 
ing them  to  the  enjoyment  of  eternal  life. 

Q.  51.  What  practical  lesson  may  be  drawn 
from  this  chapter? 

A.  We  may  learn  from  this  chapter  this  im- 


LESS.    XV.]  ON    THF   ROMANS.  70 

portant   lesson,  that  we  owe  every  blessing  of 
salvation  to  thf  Lord  Jesus  Christ. 

To  him  the  inspired  writer  ascribes  our 
peace  loith  God,  v.  1  ;  our  introduction  into  a 
state  of  gracious  acceptance  with  God,  v.  2 ; 
our  justification  to  his  blood,  and  riofhteousnr ss, 
vs.  9.  18  ;  our  reconciliation  to  his  death,  v.  10; 
and  our  salvatioti  to  his  life,  vs.  9,  10.  By  his 
obedience  we  become  righteous,  v.  19  ;  through 
him  the  grace  of  God,  and  the  gift  by  grace 
ABOUND  unto  many,  v.  13;  by  him,  they  who 
"receive  abundance  of  grace  and  the  gift  of 
righteousness,  shall  reign  in  life^^  v.  17  ;  and 
through  his  righteousness,  grace  reigns  un- 
to ETERNAL  LIFE,  V.  21. 


I.ESSOX   XV. 

CHAP.   VI. 

ILLUSTRATION   OF  THE  FIRST  REASOIT  CONTINUED. — KFFI- 
CACy  OF  THE  GOSPEL. 

Q,.  1.  What  is  the  design  of  this  chapter? 

A.  The  Apostle's  dtsign  in  this  chapter  is, 
to  give  another  view  of  the  efficacy  of  the  gos- 
pel. 


80  QUESTIONS  [chap.  VI. 

In  the  i)receding  chapter  he  had  shown  the  gospel's 
efficacy  in  securing  the  peace  of  believers,  in  furnishing 
them  with  consolation  under  afflictions,  and  in  animating 
them  with  holy  joy  or  boasting  in  God;  and,  in  this  he 
proceeds  to  prove  its  power  in  subduing  their  sins,  in 
promoting  their  sanctification,  and  in  carrying  them  an 
in  a  course  of  increasing  hohness. 

Q.  2.  What  is  contained  in  the  chapter  ? 

A.  The  chapter  exhibits  the  obligations  rest- 
ing on  Christians  to  holy  obedience,  vs.  1 — 5 ; 
it  discloses  the  source  of  their  sanctification,  vs. 
G — 10;  it  contains  exhortations  to  a  holy  life, 
vs.  11 — 13;  it  presents  the  most  encouraging 
assurance  of  success  to  faithful  exertions  in  com- 
plying with  duty,  v.  1 4 ;  and  it  furnishes  the 
strongest  motives  to  holy  obedience,  vs.  16 — 
23. 

Qi.  3.  How  does  the  chapter  begin  ? 

A.  The  chapter  begins  virith  an  objection. 

In  the  preceding  chapters  the  Apostle  had  illustrated 
the  great  and  precious  doctrine  of  gratuitous  justification, 
through  the  imputed  righteousness  of  Christ;  he  had 
shown  that  this  inestimable  blessing  is  bestowed  on  un- 
godly sinners  who  believe,  without  regard  to  their  works, 
and  solely  on  account  of  the  Redeemer's  merits ;  and 
that,  in  this  way  of  saving  sinners,  divine  grace  abounds 
exceedingly  in  the  remission  of  sins.  To  this  heavenly 
doctrine  unrenewed  men  objected,  as  they  still  do,  that 
it  leads  to  licentiousness,  by  setting  aside  the  necessity 
of  good  works,  and  that  it  sanctions  the  wicked  maxim, 
*'  Let  us  continue  in  sin  that  grace  may  abound." 

Q,.  4.  How  does  the  inspired  writer  meet  the 
objection  ? 


LESS.   XV]  ON   THE   ROMANS.  81 

A.  He  expresses  his  abhorrence  of  the  ten- 
dency imputed  to  his  doctrine,  and  exposes  the 
absurdity  of  drawing  such  an  inference  from  it, 
by  showing  it  to  be  contrary  to  Christian  ex- 
perience. "  How  shall  ive  that  are  dead  to  si7i, 
live  any  longer  therein?^^ 

Q,.  5.  What  is  meant  by  the  'phrase,  "dead 
to  sin  ?" 

A.  The  Apostle  means,  that  Christians  have 
received  grace  to  renounce  the  love  and  prac- 
tice of  sin,  to  determine  that  they  will  no  longer 
serve  sin,  but  lead  a  pure  and  holy  life. 

CI.  6.  Does  t,e  gospel  produce  this  effect  in 
all  who  sincerely  believe  it  ? 

A.  It  certainly  does  influence  all  true  be- 
lievers in  this  manner. 

By  exhibiling  the  expiation  of  sin  made  by  the  holy 
life  and  terrible  death  ol'  God'.s  own  Son,  it  proves  in 
the  nio.st  strikin;?  maimer,  tlie  divine  abhorrence  of  sin ; 
that  God  will  maintain  the  majesty  of  his  law  ;  and  that 
its  demands  are  so  pure  and  extensive,  that  sinful  man 
can  neither  keep  it,  nor  make  satisfaction  for  its  viola- 
tion. The  grospel  too  teaches  that  Christ  died,  to  deliver 
sinners  not  only  from  the  guilt  and  punishment  of  sin, 
but  from  its  dominion,  pollution,  and  power.  Now.  no 
man  can  sincerely  and  experimentally  believe  all  this, 
unless  he  really  and  heartily  repents  of  sin.  A  true 
Christian  has,  by  the  views  l;e  has  received,  from  the 
teaching  of  the  Jloly  Sjjiril,  of  the  purity  and  spiritual 
nature  of  the  divine  law,  di.'^covered  the  vile  and  malig- 
nant nature  of  .<in  ;  and  he  has  had  his  convictioji  on  this 
subject  deepened  and  strengthened,  by  looking  to  the 
cross,  and  contemplating  wiiat  it  cost  his  Jiedeemer 
to  make  atonement  for  it.      With   such  views  of  the 


82  UVESTioNs  [chap.  v. 

hateful  nature  of  sin,  he  has  apphed  to  Jesus  Christ 
for  grace  to  deliver  him  from  servitude  to  this  malignant 
tyrant,  as  well  for  righteousness  to  justify  him.  From 
his  Redeemer  he  has  received  renewing  and  sanctifying 
grace  ;  and  he  has  been  enabled  actually  to  die  unto 
sin,  to  renounce  it,  and  to  determine  to  resist  it,  in  every 
form  and  shape.  Now,  is  it  not  absurd  to  suppose,  that 
such  a  Christian,  with  such  views,  purpose,  and  expe- 
rience, should  harbour  in  his  mind,  for  a  moment,  the 
thought  of  continuing  in  sin  tliat  grace  may  abound  ? 

Q,.  7.  What  other  argument  does  the  Apostle 
urge  1 

A.  He  derives  an  argument  to  show  the  un- 
founded nature  of  the  objection,  from  the  obliga- 
tion of  Christian  baptism. 

The  import  and  the  obligation  of  this  sacred 
rite,  he  proves,  bind  the  recipient  of  it  to  be  con- 
formed to  the  death  of  Christ,  by  dying  to  sin 
as  he  died  on  account  of  it ;  and  conformed  to 
his  resurrection,  by  rising  to  a  new  and  holy 
.  life,  as  he  arose  from  the  dead,  to  live  for  ever- 
more, vs.  3 — 5, 

Q,.  8.  What  is  meant  hy  the  phrase,  "  Bap- 
tized into  Christ  .<"' 

A.  It  signifies  that  those  who  are  baptized, 
becoming  the  disciples  of  Christ,  are  bound  to 
receive  his  doctrines,  and  to  obey  his  precepts, 
are  devoted  to  his  service  as  faithful  members  of 
his  church,  and  are  sealed  as  living  members  of 
his  body. 

Q,.  9.  What  is  signified  by  the  words,  "  Are 
baptized  into  his  death?" 


LEBS.  XV.]  ON  THE  ROMANS.  83 

A.  They  signify,  that,  as  Christ  died  to  de- 
liver his  people  from  their  sins,  as  well  as  to 
procure  their  pardon  ;  so,  as  already  intimated, 
when  they  receive  the  ordinance  of  baptism, 
they  are  laid  under  obligations  to  conform  to  his 
death,  by  dying  unto  sin. 

QL.  10.   Holo  are.  we  to  understand  the  ith  v.  ? 

A.  Christ,  by  being  buried  for  three  days, 
gave  evidence  that  he  was  really  dead;  so  we 
are  taught  by  baptism,  that  we  are  to  conform  to 
his  burial,  by  giving  evidence  of  our  entire  se- 
paration from  sin,  and  renunciation  of  its  domi- 
nion ;  and,  further,  that  we  should  endeavour,  in 
conformity  to  the  resurrection  of  Christ,  to  rise 
to  a  new  and  divine  life. 

d.  11.  What  is  the  meaning  of  the  5th 
verse  ? 

A.  That  verse  is  intended  to  confirm  what  is 
said  in  the  preceding  verse.  An  illusion  is 
supposed  to  be  had  to  engrafting ;  by  which  a 
cion,  taken  from  one  tree,  and  inserted  into  a 
branch  of  another,  becomes  naturalized  to  the 
foreign  tree,  so  that  it  lives  by  it,  and  grows 
with  it.  Thus  real  Christians,  united  to  Christ, 
derive  efficacy  from  his  death,  to  become  con- 
formed to  his  death,  and  efficacy  from  his  re- 
surrection to  become  conformed  to  his  resur- 
rection. 

Q,.  12.  75  there  an  allusion  to  immersion  in 
the  Atk  verse? 

A.  DifTerent  opinions  are  entertained  on  this 
point. 


84  UUESTIONS  [chap.  VI. 

The  allusion  is  admitted  by  some  Padobaptist  writers  ; 
but,  while  they  concede  the  point,  tjiey  justly  remark, 
that  it  furnishes  no  support  to  the  exclusive  and  iUiberal 
claims  of  the  Baptists.  It  may,  they  observe,  be  urged  to 
prove,  that  immersion  was  one  mode  of  administering  the 
ordinance,  in  primitive  times  ;  but  it  brings  not  a  particle 
of  evidence,  that  it  was  the  only  mode  practised  by  the 
Apostles ;  as  the  Baptists  insist,  in  opposition  to  strong 
circumstantial  evidence.  But,  as  there  is  nothing  in  the 
mode  of  baptism  resembling  planting  referred  to  in  the 
fifth  verse,  it  does  not  appear  that  the  admission  of  the 
allusion  to  immersion,  in  the  fourth  verse,  can  be  fairly 
required  by  our  Baptist  friends. 

Q,.  13.  What  is  meant  by  "the  glory  of  the 
Father,"  in  the  ith  verse  ? 

A.  It  may  mean  the  glorious  operations,  or 
the  glorious  power  of  the  Father. 

Q,.  1 4.  What  is  disclosed  tons  in  the  Qth  verse  ? 

A.  The  source  of  our  sanctification. 

Christians  are  so  intimately  united  to  Christ,  that  they 
may  be  said  to  be  crucified  with  Christ,  and  to  be  risen 
with  him.  Paul  says,  "  I  am  crucified  with  Christ,"  Gal. 
ii,  20;  and,  to  the  Colossians,  he  says,  '' If  ye  be  risen 
with  Christ,  seek  those  things  which  are  above."  The 
consequence  of  this  intimate  union  to  the  Redeemer  is, 
that  they  participate  in  the  benefits  of  his  death  and  of  his 
resurrection;  or,  to  use  the  language  of  the  Apostle, 
"  our  old  man  is  crucified  with  him,  that  the  body  of  sin 
might  be  destroyed,  that  henceforth  we  should  not  serve 
sin."  V.  6.  This,  Christians  are  taught  in  the  gospel ;  and, 
therefore,  they  know  the  important  fact ;  and  the  know- 
ledge of  it  may  well  impart  vigour  to  their  struggles 
against  sin,  and  encourage  their  exertions,  in  a  course  of 
holy  obedience  to  the  divine  will. 

Ql.  15.  What  is  the  signification  of  the  words, 
"  our  old  man  ?"  v.  6. 


LESS.   XV.]  ON  THE  ROMANS.  85 

A.  It  signifies  our  depraved  nature,  called 
our  old  man,  in  op})ositidn  to  the  new  nature, 
imparted  by  grace,  called  "the  new  man.^^  Col. 
iii,  9,  10. 

Q,.  10.  What  is  meant  by  "  the  body  of  sin  ?" 
V.  0. 

A.  It  means  human  depravity  ;  which  affects 
every  part  of  sinful  man,  soul  and  body  ;  and  is, 
therefore,  justly  compared  to  a  body  with  many 
members. 

Q,.  17.    What  is  contained  in  the  7th  verse  1 

A.  It  assigns  a  reason  why  Christians  should, 
not  serve  sin;  for  being  dead  to  sin,  by  'profes- 
sion, and  rcaliy  dead  to  it,  by  the  grace  of  their 
Redeemer,  they  are.  according  to  the  original, 
literally  rendered,  justified  from  sin  ;  or,  as  it 
seems  to  be  rightly  translated,  freed  from  sin. 
Sin  has  no  right  to  require  their  service ;  they 
are  delivered  from  its  power  to  command  them, 
just  as  a  servant,  when  dead,  is  set  free  from  the 
authority  and  control  of  his  former  master. 

Q,.  18.  What  inference  may  a  Christian 
draw  from,  "his  being  dead  with  Christ,"  in 
the  manner  explained  above  ? 

A.  He  may  confidently  draw,  from  the  fact, 
the  inference,  that  he  shall  also  live  with 
Christ. 

8 


S'6  CiUESTlONS  [chap.   VI. 

L.ESS()\    XVI. 

Q,.  19.  What  consider  at  ion  docs  the  Apostle 
suggest  to  confirm  the  Christian^ s  expectation? 
vs.  9,  10.         ' 

A.  He  SLigfgests  this  consideration,  that  Christ 
has  by  his  death  effectually  expiated  sin,  and 
secured  every  end  designed  to  be  accomplished 
by  his  death ;  and  that,  of  course,  his  resurrec- 
tion from  the  dead  is  final  and  triumphant.  He 
lives  forever.  "  /  am  He  that  liveth  and  was 
dead ;  a?id  behold,  I  am  alive  forever  more, 
Amen;  and  have  the  keys  oj  hell  and  of  deathP 
Rev.  i,  18.  Now,  this  risen  and  glorious  Sa- 
viour lives  to  intercede  for  his  people,  and  is 
'■'■  Head  over  all  things  to  his  churchP  Ephes. 
i,  22.  He  has  given  this  delightful  assurance, 
^'^  Because  Hive,  ye  shall  live  also.^^  John  xiv,  19. 
Q,.  20.  Witat  exhortation  is  founded  on  the 
doctrine  stated?  vs.  11 — -13. 

A.  The  Apostle  exhorts  Christians  to  think 
rightly  of  themselves,  to  remember  that  they 
are,  by  profession  and  by  the  grace  of  Christ, 
dead  unto  sin,  but  alive  unto  God ;  and,  in  con- 
sistency with  their  renewed  character,  to  keep 
their  body  uncontaminated  by  sin  ;  and,  instead 
of  suffering  any  member  of  it,  the  eye,  or  the 
ear,  or  the  hands,  or  the  feet,  or  the  tongue,  to 
be  abused  as  an  instrument  of  evil,  to  devote 
themselves  to  the  service  of  God,  and  to  use  all 
their  members  as  instruments  in  doing  his  wilL 


Li:SS.  XVI.  I  ON  THE   ROMANS.  87 

Q,.  21.  What  e/t,roura<^cm.ent  is  given  ia 
Christi.a)is,  to  nhct/  thin  echo rfnt Ion?   v.  14. 

A.  The  promise  is  given,  that  sin  shall  not 
recover  its  dominion  over  them. 

Q.  22.  What  reason  is  ass/i(nc(I  Jar  the  j^ro- 
7)1  isc  ?  V.  14. 

A.  The  fact,  that  they  ''are  not  under  the 
lau\  hut  nnder  grace." 

Q.  2.').  Are  not  Christians  nnJer  the  lair  ? 

A.  Christians,  like  other  men,  were  born 
under  the  operations  of  the  law,  as  a  broken 
corenant  of  aorhs  ;  and,  while  in  that  condi- 
tion, they  were  left,  without  stn^ngth  or  assist- 
ance, nnder  the  full  rei'^-n  of  sin;  for  the  law 
contains  no  piomise  for  those  who  have  violated 
it,  but  denounces  against  them  its  dreadful 
curse;  while,  at  the  same  time,  it  continiies  to 
insist  on  its  original  demands  lor  perfect,  unsin- 
ning  obedience. 

Q,.  24.  What  is  meant  by  the  icords,  "  under 
grace?*'   v.  14. 

A.  The  Apostle  means  the  covenant  of  grace  ; 
which  God,  in  infinite  mercy,  was  pleased  to 
establish  for  recovering  sinful  and  fallen  men, 
from  the  tei  rible  cons(Hjuences  resulting  from 
tlip  breach  of  the  hist  covenant. 

The  ro\  »Miaut  of  s[r;ire  coiitjiiiis  promises  for  ruined 
ni;ui,  :iM(l  riirnislies  iirace  to  eiiaMe  sinners  to  accept  of 
its  irracions  otl'rrs,  and  ihns  to  come  nnder  its  protecting 
influence,  ^\'llen  tliev  accept  of  its  oH'ers.  tl  ey  are  de- 
livered from  the  law,  in  its  corenant  form,  and  from  its 
dreadful  citrsc;  they  are  no  longer  bound  to  satisfy  far 


88  QUESTIONS  [CHAF.  VI. 

their  sins,  nor  to  obey  its  precepts,  with  a  view  to  their 
justijicatiun;  because  the  Redeemer  has  done  all  this  ibr 
thein  ;  he  hasniade  a  lull  satisfaction  for  all  their  sins,  and 
yielded  for  them  that  perfect  obedience  which  the  iaw  re- 
quired. United  by  faith  to  him,  they  have  an  interest  in 
all  his  merits  ;  his  rigiiteousness  being  imputed  to  them, 
tiiey  are  completely  justified;  and  (jod  considers  and 
treats  them,  as  if  tliey  had  themselves  made  saii-;tacaon 
for  their  sins,  and  fulfilled  all  righteousness.  Hence  it 
follows,  that  they  are  not  under  tiic  iaw,  in  the  niitnuer 
stated;  and  that  sin  will  not  recover  its  dominion  over 
them,  nor  can  they  come  into  condemnation.  Chap,  viii,  1. 

Q,.  25.  But  are  not  Christians  under  the 
laiv  ? 

A.  They  are  not  under  the  law  as  a  co7'e- 
nant ;  but,  as  a  rule  of  life,  they  are,  and  must 
forever  remain  under  it :  they  love  it ;  they  de- 
light in  it,  and  long  for  the  time  when,  freed 
from  the  remains  of  sin,  they  shall  become,  both 
in  heart  and  life,  perfectly  conformed  to  all  its 
holy  requirements.  1  Cor.  ix,  21  ;  Rom.  vii, 
22. 

Q.  26.   What  is  found  in  flic  15th  verse  ? 

A.  The  Apostle  anticipates  an  objection,  that 
might  be  raised  against  his  doctrine  of  Chris- 
tians not  being  under  the  law  but  under  grace. 

Q.  27,  Does  his  doctrine  Jurnish  just  ground 
Jar  the  object  ion  1 

A.  Certainly  not ;  for  it  would  be  absurd  and 
wicked,  indeed,  for  any  professor  of  religion  to 
derive  encouragement  to  sin,  from  that  very  ar- 
rangement which  infinite  wisdom  and  mercy 
have  made,  for  saving  men  from  sin,  and  encou- 


LESS.   XVI. 1  ON  THE   ROMANS.  89 

racing  them  to  shun  it,  and  to  reach  after  in- 
creasing- holiness. 

Q.  2S.  fV/f(it  ansivcr  does  the  Apostle  give  to 
the  ohjcrtiov  1   v.  1(). 

A.  He  shows  that  the  only  way  to  prove 
we  are  not  under  the  law,  but  under  orace,  is 
obedience  to  the  divine  law  ;  and  that  they  who 
abuse  his  doctrine,  by  deriving  from  it  encou- 
raofement  to  sin,  give  the  fulhst  proof  of  their 
being  not  under  grace,  but  under  the  law,  and 
doomed  by  its  terrible  sentence  to  everlasting 
death. 

Q.  29.  Docs  the  Apostle  express  afavourahh 
opinion  of  Roman  Christians  1  vs.  17,  18. 

A.  He  does ;  he  thanks  God  that  they  had 
become  entirely  altered  in  their  conduct,  and 
were  leading  a  holy  life. 

Q.  30.  Does  the  sacred  writer  mean  really  to 
thank  God  that  Christians  had  been  the  servants 
of  sin  1 

A.  No  ;  but  by  referring  to  their  former  sin- 
ful state,  he  means  to  thank  God  for  the  won- 
derful change  which  his  grace  had  wrought  in 
them. 

Q.  31.  Is  there  any  thing  peculiar  in  the 
original,  rendered  by  these  tcords,  "  that  form 
of  doctrine  which  was  delivered  you?" 

A.  There  is ;  the  gospel  is  compared  to  a 
mould,  and  Christians  to  the  metal  poured  into 
it,  to  receive  its  form  and  impression.  His  mean- 
ing is,  that  the  Christians  at  Rome  had  come 
8* 


90  QUESTIONS  [chap.   VI 

under  the  full  influence  of  the  gospel,  and  were 
brought,  both  in  heart  and  in  life,  in  some  gopd 
degree,  to  an  entire  correspondence  with  its  holy 
requirements. 

Q.  32.  What  follows  in  the  next  verses  1  19, 
20. 

A.  An  exhortation  to  be  as  diligent  in  serv- 
ing God,  as  they  had  been  in  serving  sin  ;  stimu- 
lating themselves  in  their  work  of  holy  obe- 
dience, by  the  recollection  of  their  having  for- 
merly been  wholly  devoted  to  sinning. 

Q.  33.  Bj/  icliat  motives  is  this  exhortation 
urged?  vs.  21 — 23. 

A.  The  Apostle  urges,  as  motives,  on  the  one 
hand,  the  consideration  that  the  service  of  sin 
was  shameful  in  its  nature,  unprofitahle  in  its 
fruits,  and  destructive  in  its  end ;  and,  on  the 
other,  the  consideration  thai  the  service  of  God, 
was  honourable  in  its  nature,  profitable  in  its 
fruits,  and  happy  and  glorious  in  its  end. 

Q.  34.  What  practical  lesson  may  ice  learn 
from  this  chapter  1 

A.  We  may  learn  this  important  lesson,  that 
the  gospel  of  Christ  is,  in  its  tendency  and  in- 
fluence, most  pure,  holy,  and  heavenly ;  and 
that  those  who  name  the  name  of  Christ  ought 
to  depart  from  all  iniquity.  Darkness  is  not 
more  opposite  to  light,  than  sin  is  to  the  gospel. 
Those  on  whom  the  sun  of  righteousness,  through 
the  gospel,  pours  his  rays  of  light  and  grace, 


LESS.    XVII.]         ON   THE   ROMANS.  91 

will  certainly    reflect  around  them    his   holy 
likeness. 


LESSO\  XVII. 

CHAP.    VII. 

ILLUSTRATION  OF  THE  FIRST  REASON    CONTIXUED. EFFI- 
CACY OF  THE  GOSPEL. 

Q.  1.  What  is  contained  in  this  chapter  ? 

A.  The  Apostle  continues  his  discourse  on 
the  efficacy  of  the  gospel.  He  gives  a  further 
explanation  of  the  state  of  Christians  in  refer- 
ence to  the  law  ;  he  commends  the  law  as  holy, 
just,  and  good ;  and  he  shows  the  conflict  be- 
tween nature  and  grace,  by  detailing  his  own 
personal  experience. 

Q.  2.  To  what  law  does  the  sacred  writer 
refer  in  the  \st  verse  ? 

A.  He  refers  to  that  law  which  says,  "  Thou 
shalt  not  coveij^  v.  7  ;  to  that  law  which  con- 
vinces of  sin,  V.  7  ;  to  that  law  which  was 
ordained  to  life,  but  which  Paul  found  to  be  unto 
death,  v.  10;  or,  in  other  words,  to  the  moral 
law,  in  its  covenant  form. 

Q.  3.  Whom  does  the  Apostle  particularly 
address  ? 


92  QUESTIONS  [CHAr.  VII. 

A.  lie  addresses  especially  the  Jewish  con- 
verts, because  they  were  acquainted  with  the 
law. 

Q.  4.  What  fJoes  he  assert  in  the  ist  verse  ? 

A.  He  lays  down  this  position,  that  a  man  is 
bound  to  the  law,  as  long  as  he  liveth ;  or  as 
long-  as  his  relation  to  it  continues,  so  that  it  can 
maintain  its  claims  upon  him. 

Q.  5.  Can  death  dissolre  the  relation  of  a 
man  to  the  law,  as  a  rule  of  conduct  ? 

A.  No  ;  for  while  he  exists  he  must  be  under 
obligation  to  love  God,  and  to  do  the  duties 
growing  out  of  his  relation  to  his  fellow  crea- 
tures. 

Q,.  6.  Hoic^  then,  can  any  wan  die  to  the 
law,,  so  as  to  he  freed  from  its  demands  ? 

A.  There  must  be  some  sense  in  which  this 
is  practicable,  because  it  is  asserted  by  an  in- 
spired teacher.  He  explains  his  meaning  in  the 
subsequent  verses. 

Q.  7.  Hotv  is  the  meaning  illustrated  by  the 
Apostle  ?  vs.  2,  3. 

A.  By  referring  to  the  operation  of  the  law 
in  regard  to  the  marriage  relation.  A  married 
woman  is  bound,  as  a  wife,  to  her  husband,  while 
he  lives ;  so  that  it  would  be  utterly  unlawful 
for  her  to  be  married  to  another  man  ;  but,  were 
her  husband  to  die,  the  marriage  relation  would 
cease,  and  she  would  be  at  full  liberty  to  become 
the  wife  of  another  man. 

Such  is  the  relation  of  a  man  to  the  law  or  covenant 


LESS.   X\'II.]        ON  THE  ROMANS.  93 

of  work.^.  So  long  as  this  relation  exists,  and  he.  proud 
of  his  fancied  strenf^th  and  /.'nodne.s.*!,  imagines  he  can 
fulfil  iU  recjuirenients,  and  looks  for  jusiitication  on  die 
footiuf^  of  his  own  ol)t'di(;nce  ;  the  law  retains  over  him 
all  its  original  authority,  and  presses  on  hiui  all  its  un- 
hendin?  demands  for  perfect  ol)edienre,  under  the  dread- 
ful penalty  ol'  deatii,  in  eveiy  form,  to  any  and  every 
failure. 

Q.  S.   Can  this  rchif ion  he  diswlred  ? 

A.  It  can  ;  for  the  Apostle  has  said,  Chris- 
tians are  not  under  the  law,  chap,  vi,  14  ;  and, 
in  this  chapter,  that  they  are  dead  to  the  law. 
V.  4. 

Q.  9.  B^  ichut  means  is  this'  relation  (lis- 
wired  ? 

A.  The  Apostle  tells  us:  "  IVhereJ'ore,  my 
hrcthren,  ye  aho  are  become  dead  to  the.  law,  by 
the  body  oj"  Christ;  that  ye  should,  be  married 
to  another,  even  to  him  who  is  raised  frovi  the 
dead,  that  we  should  bring  forth  fruit  unto 
Godr  V.  4. 

Q.  10.  How  is  this  to  he  ejjjlainedl 

A.  Three  things  are  plain:  1.  the  relation 
to  the  law  of  which  the  Apostle  speaks  is  com- 
pared to  the  marriagfe  relation ;  2.  the  relation 
of  Christians  to  Christ  is  compared  to  a  mar- 
riage relation  ;  and  3.  the  dissolution  of  the  for- 
mer and  the  constitution  of  the  latter,  are  both 
efl'ecttd  by  the  body  of  Christ,  v.  4. 

Q.  1 1.  Wltat  is  meant  by  the  body  of  Christ? 

A.  The  human  nature  of  Christ,  which  he 
assumed  for  accomplishing^  the  work  of  our  sal- 


94  <iUESTioNs  [chap.  Vll. 

vation.  "■  Sacrifice  and  offering  thou  wouldst 
noi.,  but  a  body  hast  thou  prepared  for  me''^ 
Heb.  X,  5.  "  By  the  which  icill  we  are  saucti- 
Jled  through  the  offering  of  th^  body  of  Christ 
once  for  allV  Heb.  x,  lO.  "  Who  his  own 
self  bare  our  sins  in  his  own  body  on  the  free, 
that  we  being  dead  unto  sins,  should  live  unto 
righteousness^      1  Pet.  ii,  24. 

Q.  12.  Hoic  arc  the  effects  mentioned  produced  by  the 
body  of  Christ  ? 

A.  The  sufferings  and  obedience  of  Christ  in  hnniau 
nature  aftbrd  the  brightest  display  of  the  purity,  excel- 
lence, and  unbending  strictness  of  the  divine  law  ;  they 
present  the  fullest  demonstration  of  the  holiness  and  jus- 
tice of  God;  and  they  furnish  the  most  signal  exhibition 
of  the  love  and  mercy  of  God,  and  the  most  ample  proof 
of  his  willingness  to  be  reconciled  to  siiniers.  In  view  of 
all  this,  offending  man,  under  the  teaching  of  the  Holy 
.Spirit,  becomes  convinced  of  his  great  sinfulness  and  ut- 
ter inability  to  justify  himself;  and  renouncing  all  de- 
pendance  on  his  own  works,  and  abandoning  all  expec- 
tations of  saving  himself,  by  his  own  oiiedience,  he  thank- 
fully and  joyfully  acce})ts  of  ofiered  mercy,  through 
Christ,  and  relying  upon  his  merits,  obtains  pardon  and 
righteousness.  Tims,  he  dies  to  the  huv,  as  a  corcnaiit  of 
works,  and  is  married  unto  the  Redeemer. 

Qi.  13.  But  for  what  purpose  was  the  old  re- 
lation of  Christians  to  the  lair  broken  and  the 
new  one  Jo  Christ  formed?  v.  4. 

A.  Not  to  free  them  from  obligation  to  obey 
the  moral  law,  as  a  rule  of  life,  but,  on  the  con- 
trary, to  furnish  them  with  grace  and  strength 
to  enable  to  obey  the  law,  by  bringing  forth  the 
fruits  of  righteousness  to  the  glory  of  God. 


LESS.   XVII.]        ON  rHK  ROMANS.  95 

Q.  14.  What  is  fuuiid  in  the  two  next 
verses  7  5,  6. 

A.  Tli(3  Apostle  shows  the  necessity  of  the 
chang-e  produced  m  the  Ftate  of  Christians. 

Q..  1").  What  are  we  to  urulersland  by  the 
phrase,  "  when  we  were  in  the  flesh?"   v.  5. 

A.  It  signifies  the  unregenerate,  depraved 
state  of  man,  when  he  is  fully  under  the  control 
of  bodily  appetites,  lusts,  and  passions, 

Q,.  IG.  What  teas  the  conditioii  of  Christians, 
while  in  thejlesh,  or  in  an  unregencrale  state? 
V.  5. 

A.  Sin,  perversely  opposing- the  requirements 
of  the  law,  excited  unholy  desires  that  led  to 
an  unlawful  use  of  the  members  of  their  bodies, 
and  exposed  them  to  greater  punishment. 

Q,.  17.  What  would  have  been  the  result,  if 
Chrisilans  had  been  left  in  this  condition  ?  v.  5. 

A.  They  would  have  remained  slaves  to  sin, 
and  finally  have  perished  under  the  righteous 
indignation  of  Almighty  God. 

Q,.  18.  WhoJ  change  was  produced  in  their 
comlition  ?  v.  6. 

A.  They  were  delivered  from  the  law,  in  its 
covenant  form,  and  taught  no  longer  to  depend 
upon  their  personal  obedience  for  life,  but  to 
look  to  Jesus  Christ  for  justifying  righteousness, 
for  pardon  of  sin,  and  peace  with  God.  Thus, 
the  law,  in  its  covenant  form,  by  which  they 
had  been  held  under  the  curse,  was  dead  to  them ; 
that  is,  it  had  lost  its  claims  upon  them,  as  a 


93  qtiESTioNs  [chap.  vii. 

covenant  of  life  and  death ;  for  these  claims 
were  all  satisfied  for  th^m,  by  their  Redeemer, 
as  their  substitute  and  surety. 

d.  19.  Wliat  was  the  effect  of  this  change  in 
their  condition?  v.  6. 

A  A  great  change  in  their  moral  conduct. 
They  had  formerly  regarded  only  the  letter  of 
the  law,  and  ignorantly  and  foolishly  imagined, 
that,  by  a  compliance  with  the  letter  of  the  law, 
together  with  the  observance  of  certain  cere- 
monies and  attention  to  certain  rites,  they  could 
recommend  themselves  to  God.  But,  enlighten- 
ed by  the  Spirit  to  discover  the  spiritual  nature 
of  God's  law,  and  favoured  with  his  renewing 
grace,  they  began  to  serve  their  Maker,  in  a 
very  different  manner,  with  a  new  and  filial 
spirit ;  prompted  by  love  and  gratitude,  and  de- 
siring to  answer  the  great  end  of  their  creation, 
by  living  to  God's  glory. 


LESSON  XVIII. 

VERSES  7 25. 


Q,.  1.  What  is  found  in  the  1th  verse  ? 

A.  The  Apostle  meets  an  objection  grounded 
on  his  doctrine.  He  had  taught  that  the  law 
could  not  justify  any  man,  and  that,  by  insisting 


LESi.   XVlII.j      ON   THE   ROMANS.  97 

on  its  original  demands,  sin  was  excited  into 
operation,  in  man's  depraved  heart.  Hence 
the  opposers  of  his  doctrine  might  object,  that 
the  law  was  sin,  or  the  proper  cause  ot  sin. 

Q,.  2.  How  does  Paul  refute  the  objection  / 
vs.  8.  1 1 . 

A.  He  admits  the  law  was  the  innocent  occa- 
sion, but  denies  it  was  the  proper  cause  of  sin. 

He  shows  that  by  the  law,  we  discover  the  depravity 
of  our  hearts,  v.  7  ;  feel  the  life  and  power  of  sin,  v.  8; 
working  in  us  all  evil  and  lustful  desires,  v.  8 ;  that,  by  a 
view  of  its  extensive  requirements  we  learn  the  worth- 
lessness  of  our  supposed  goodness ;  are  compelled  to 
abandon  our  vain  attempts  to  justify  ourselves,  and  to 
renounce  the  proud  hopes  founded  on  our  own  good 
deeds ;  v.  9.  The  Apostle  further  shows  that  the  law, 
which  was  originally  given,  that,  by  obedience  to  its  pre- 
cepts, man  might  obtain  eternal  life,  cannot  now  secure 
to  him,  in  his  present  fallen  state,  that  inestimable  bless- 
ing, but  must  pronounce  on  him,  on  account  of  his  in- 
excusable transgressions,  the  deserved  sentence  of  eter- 
nal death,  vs.  9,  10,  11. 

Ql.  3.  How  is  all  this  taught  ? 

A.  The  Apostle  teaches  these  truths,  by  refe- 
rence to  his  own  experience. 

Q,.  4.  How  was  Paul  made  acquainted  with 
the  true  nature  of  sin  ?  vs.  7,  8. 

A.  By  the  law. 

Q,.  5.  What  is  meant  by  the  words  "  without 
the  law?"  V.  9. 

A.  The  Apostle  does  not  mean  he  was,  at 
any  time,  destitute  of  the  revealed  law ;  for  he 
was  born  of  Jewish  parents,  and,  from  his  early 
9 


98  QUESTIONS  [chap.  VII. 

years,  instructed  out  of  the  law :  he  means  that 
he  was,  for  a  long  time,  destitute  of  true  spiritual 
knowledge  of  the  law ;  ignorant  of  its  demands 
upon  the  heart,  of  its  extensive  requirements,  and 
of  rigorous  and  unbending  strictness. 

Q,.  6.  What  is  the  meaning  of  the  clause, 
*'  when  the  commandment  came  ?"  v.  9. 

A.  The  Apostle  refers  to  the  time,  when,  by 
the  illumination  of  the  Holy  Spirit,  and  by  the 
application  of  the  law  to  his  heart  and  life,  he 
discovered  its  spiritual  nature,  extensive  require- 
ments, and  awful  sanction ;  and  thus  learnt  his 
own  great  sinfulness,  and  consequent  exposure 
to  divine  wrath. 

Q.  7.  What  is  meant  by  the  words,  "  I  was 
alive,"  a7id  of  the  words  "  I  died."    v.  9. 

A.  While  he  was  destitute  of  spiritual  illumi- 
nation and  ignorant  of  the  spiritual  nature  and 
extensive  requirements  of  the  law,  the  Apostle 
entertained  a  high  and  confident  opinion  of  the 
safety  of  his  state,  and  did  not  doubt  of  being  a 
successful  candidate  for  heaven.  Thus,  in  his 
ignorance,  he  was  alive ;  he  did  not  feel  any  ap- 
prehensions of  danger. 

But  when  the  commandment  came,  as  ex- 
plained in  the  answer  to  the  sixth  question,  then 
he  discovered  his  great  and  imminent  danger, 
and  utter  unpreparedness  for  death  and  judg- 
ment. He  felt  he  was  condemned,  and  sinking 
under  the  pressure  of  wrath,  down  to  eternal 
ruin ;  he  abandoned  at  once  all  his  proud  hopes 


LESS.  XVIII.]     ON  THE  ROMANS.  99 

of  heaven ;  he  fell  prostrate  in  the  dust  of  hu- 
miliation, as  dr^stitute  of  all  merit  in  the  sight  of 
a  pure  and  holy  God.     Thus,  he  died. 

Ql.  8.  What  commendation  does  Paul  be- 
stow on  the  law  ?  v.  12. 

A.  "  The  laiv,^^  he  says,  "  is  holy,  and  the 
commandment  holy,  and  just,  and  good." 

Q,.  9.  What  is  the  proper  cause  of  death  1 
V.  13. 

A.  Not  the  law;  for  it  was  designed  for  life, 
to  lead  men  in  the  path  of  holiness,  peace,  and 
happiness ;  sin  is  the  proper  cause  of  death ; 
because,  by  leading  men  to  transgress  God's 
holy  law,  it  brings  them  under  his  displeasure 
and  wrath. 

Q,.  10.  Mow  does  the  exceeding  sinfulness  of 
sin  appear  ?  v.  13. 

A.  This  is  discovered  by  its  opposition  to  a 
law  so  holy,  good,  and  excellent ;  and  by  bring- 
ing death  on  the  transgressor,  through  the  vio- 
lation of  a  law,  designed  to  lead  him,  in  the 
path  of  obedience,  to  the  enjoyment  of  life. 

Ql.  11.  Why  is  the  law  called  spiritual? 
V.  14. 

A.  It  is  so  called,  in  opposition  to  a  carnal 
commandment,  to  denote  its  excellence  ;  and  be- 
cause, in  correspondence  with  the  nature  of  God, 
who  is  n  spirit,  and  can  justly  demand  the 
homage  of  the  heart,  it  claims  the  obedience  of 
the  soul  and  all  its  faculties. 


100  QUESTIONS  [chap.  Vll. 

Q,  12.  How  do  Christians  know  the  law  to  be 
spiritual  ?   v.  1 4. 

A.  By  the  light  of  the  Holy  Spirit,  who  has 
taught  them  its  true  nature  and  spiritual  require- 
ments. 

By  this  light  of  the  Spirit,  they  see  and  acknowledge 
the  law  to  be  excellent;  although  they  find  their  unre- 
newed nature  so  opposed  to  its  holy  demands,  and  they 
so  often  fail  in  their  attempts  to  comply  with  these  de- 
mands. 

Q,.  13.  Is  the  experience  detailed  in  the  fol- 
lowing verses  to  the  end  of  the  chapter,  the  expe- 
rience of  a  renewed  or  unrenewed  man  1 

A.  It  is  the  experience  of  a  renewed  man. 

Ql.  14.    What  proof  can  you  offer  for  this  1 

A.  The  language  used  by  the  speaker. 

Q,.  15.    What  is  Ids  language  ? 

A.  He  says,  "  What  I  hate  that  do  //" 
V.  15.  "  To  will  is  present  with  me;"  v. 
18.  ''Now,  if  I  do  that  I  would  not,  it  is 
no  more  I  that  do  it,  but  sin  that  dwelleth  in 
me ;  v.  20.  "  /  delight  in  the  law  of  God  after 
the  inward  man  ;"  v.  22.  "  With  the  mind  I 
myself  serve  the  law  of  God."  v.  25.  This  is 
language  which  no  unrenewed  man  can  truly 
utter. 

CI.  16.  What  additional  proof  can  be  of- 
fered ? 

A.  The  language  used  by  the  sacred  writer, 
in  the  preceding  chapter,  when  speaking  of  un- 


LESS.  XIX.]  ON  THE   ROMANS,  101 

renewed  men,  which  is  entirely  different  from 
the  lang'uage  of  this  chapter. 

Q,.  17.  How  does  he  sjjeak  of  unrenewed 
men  ? 

A.  He  speaks  of  them  as  "  the  servants  of 
sin"  and  as  '\free  from  righteousness,"  chap, 
vi,  20  ;  as  "  being  uiuler  the  dominion  of  sin" 
chap,  vi,  14  ;  as  having  yielded  their  "  members 
servants  to  uticleanness  and  to  iniquity  unto 
iniquity"  chap,  vi,  19.  This  language  cannot 
be  applied  to  renewed  men. 

Q.  18.    Whose  experience  is  here  described? 

A.  The  Apostle  is  describing  his  own  expe- 
rience, in  illustration  of  his  subject,  to  encourage 
Christians  to  cherish  hope,  notwithstanding  the 
painful  conflicts  they  feel  in  themselves,  between 
the  two  opposite  principles  of  grace  and  sin. 


LESSOX  XIX. 

Q,.  19.  Haw  does  Paul  denominate  that  evil 
principle  from  which  he  felt  so  much  hi7idrance 
and  annoyance  in  doing  his  duty  ? 

A.  He  calls  it,  "  Sin  thoJ  dwelleth  in  me ;" 
vs.  17.  20.  '^  Flesh;"  vs.  18.  25.  "^  law  in 
my  members ;"  v.  23.  n 

9* 


102  QUESTIONS  [chap,  VIF. 

Q,.  20.  How  does  he  denominate  the  good  and 
opposite  principle  ? 

A.  He  calls  it,  I;  vs.  17.  20.  "  The  inward 
man;^^  v.  22.  "  The  law  of  my  mind  ;"  v.  23. 
••  The  mind.''  v.  25. 

Ql.  21.  Does  the  inspired  writer,  by  these  dif- 
ferent na.mes,  mean  hut  two  opposite  principles  ? 

A.  He  does ;  he  thus  variously  denominates 
his  two  natures ;  his  new  nature  formed  by  grace, 
and  his  old  depraved  nature  produced  by  sin. 

Q,.  22.  How  are  we  to  understand  these  words, 
"  I  am  carnal,  sold  under  sin  ?"  v.  14. 

A.  These  words,  taken  in  an  unrestricted 
sense,  might  well  describe  an  unrenewed  per- 
son :  but  the  context  evidently  requires  us  to  un- 
derstand them  in  a  restricted  sense. 

They  are  the  language  of  grief,  and  signify  involun- 
tary bondage  to  sin,  and  not  a  willing  servitude.  They 
are  strong  expressions,  which  were  naturally  used  by 
one  who  had  a  clear  view  of  the  purity,  spirituality,  and 
excellence  of  the  divine  law,  in  giving  vent  to  his  grief 
and  abhorrence,  at  finding  so  much  sin  remaining  in  him, 
and  so  much  want  of  conformity  to  the  holy  law,  which 
he  loved,  and  so  ardently  desired  to  obey. 

Gl.  23.  What  is  proved  by  the  1 5th  and  I6th 
verses  ? 

A.  By  the  15th  verse,  in  which  the  Apostle 
speaks,  not  of  his  habitual  conduct,  but  of  in- 
voluntary and  unallowed  sins,  that  defiled  his 
general  course  of  obedience,  he  designs  to  prove 
what  he  had  so  passionately  expressed  of  his  re- 
maining depravity,  in  the  1 4th  verse ;    and,  in 


LESS  XIX.]  ON  THE  ROMANS.  103 

the  16th  verse,  he  adduces  his  sad  experience  of 
involuntary  sins  as  a  decisive  proof  that  he  re- 
garded the  law  as  good  and  excellent. 

Q..  24.  Does  Paul  mean  in  the  \7ih  verse  to 
say,  he  teas  not  the  author  of  involu7itary  sins, 
nor  responsible  for  them  ? 

A.  Certainly  not ;  for  he  admits,  in  the  next 
verse,  that  ihe^esh,  from  which  these  sins  sprung, 
was  part  of  himself:  ''for  I  knoiu  that  in  me, 
that  is,  in  my  flesh,  dwelleth  no  good  thing. ^^ 
He  distinguishes  between  his  two  natures,  what 
he  was  by  sin,  and  what  he  was  by  grace  ;  and 
he  correctly  denominates  himself  from  his  better 
nature ;  just  as  we  say,  '  The  mind  is  the  man.' 

Q,.  25.  What  is  meant  by  the  word  "law"  in 
the  2\st  verse  ? 

A.  The  Apostle  means  an  abiding  principle 
of  evil,  which  operated  powerfully  and  regu- 
larly, like  a  law  that  had  a  right  and  authority 
to  govern  him. 

Q,.  26.  What  is  meant  by  the  phrase,  "  inward 
man,"  in  the  2'2d  verse  ? 

A.  The  Apostle  so  denominates  his  new  na- 
ture, created  within  him,  by  the  power  of  divine 
grace,  which  had  possession  of  all  the  facuhies 
of  his  soul,  and  was  seated  on  the  throne  of  his 
heart ;  from  which  sin  had  been  expelled,  and 
was  doomed,  like  a  dethroned  tyrant,  to  be  final- 
ly destroyed. 

d.  27.  How  did  Paul  feel  towards  the  law  of 
God  ?  V.  22. 


104  QUESTIONS  [chap.  VII. 

A.  He  not  only  approved  of  it  as  just  and 
good,  but  delighted  in  it,  according  to  the  feel- 
ings of  his  new  nature  ;  he  wished  to  observe  it 
fully,  lamented  his  imperfections,  and  longed  for 
perfect  conformity  to  all  its  requirements. 

Q,.  28.  Whi/  does  Paul  speak  of  sin  as  a  law 
in  his  members  ?  v.  23. 

A.  Because  sin  operates  so  much  and  so 
strongly  by  means  of  the  body,  its  appetites, 
lusts,  and  passions. 

Q,.  29.  Are  these  the  feelings  of  all  real  Chris- 
tians ? 

A.  They  are,  in  degree,  just  in  proportion  to 
their  sanctification. 

Qi.  30.  Was  sin  a  burden  to  the  Apostle  1  v. 
24. 

A.  It  was  indeed  a  great  burden,  under  which 
he  groaned ;  and  from  which  he  longed  to  be 
delivered,  as  a  man  would,  who  was  compelled  to 
drag  after  him  a  dead  body  chained  to  him  by 
way  of  punishment.  To  this  kind  of  refined 
cruelty,  it  is  supposed,  by  some  commentators, 
the  Apostle  alludes,  when  he  says,  "  Who  shall 
deliver  me  from  the  hody  of  this  death  V^ 

Gl.  3 1 .  Ilcyw  did  Paul  expect  to  obtain  deliver- 
ance ?  V.  25. 

A.  He  confidently  expected  to  obtain  complete 
deliverance  from  Jesus  Christ. 

Christ  had  begun  the  work  by  freeing  him  from  the 
dominion  of  sin :  and  the  Apostle  feh  assured,  the  work 
would  be  finished,  by  tlie  same  rich  and  powerful  grace 


LESS.  XIX. J  ON  THE  ROMANS.  105 

of  his  Redeemer,  by  which  it  had  been  commenced. 
He,  therefore,  expressed  his  confidence  in  the  language 
of  gratitude  :  "  i  thank  God  through  Jesus  Christ  our 
Lord." 

Q,.  32.  How  does  Paul  conclude  this  account 
of  his  Christian  experience  1 

A.  His  mind  he  knew  had  been  renewed  by- 
grace,  and  inclined  to  approve,  love,  and  obey 
the  law ;  but  he  was  imperfectly  sanctified,  and 
his  flesh,  his  depraved  nature,  although  crucified 
and  dying,  yet  had  life  and  strength  to  annoy, 
harass,  and  afflict  him ;  so  as  to  obstruct  more 
or  less,  the  accomplishment  of  his  holy  purposes 
to  do  the  will  of  God.  He,  therefore,  ends  his 
account  of  himself  with  these  words  :  "  <So,  then^ 
with  the  mind  I  myself  serve  the  law  of  God  ; 
but  with  thejiesh  the  law  of  sin.^^ 

Q.  33.  In  view  of  these  conflicting  principles 
in  every  renewed  person,  can  it  be  correct  to  say^ 
he  has  full  power  to  keep  the  law  of  God  per- 
fectly ? 

A.  The  Apostle  never  used  such  language, 
either  of  himself  or  of  others.  In  this  chapter, 
he  uses  very  diflferent  language  ;  see  vs.  21.  23. 
In  another  epistle,  speaking  of  Christians,  he 
says,  "  The  fiesh  lusteth  against  the  Spirit,  and 
the  Spirit  against  the  flesh  ;  and  these  are  con- 
trary the  one  to  the  other  ;  so  that  ye  cannot  do 
the  things  that  ye  would.^^     Gal.  v,  17. 

Ql.  33.  What  practical  lesson  may  ice  draw 
from  this  chapter'^ 


106  QUESTIONS  [chap.  VII. 

A.  A  lesson  of  gratitude  to  God,  for  direct- 
ing the  Apostle  to  write  the  account  of  his 
Christian  exercises,  found  in  this  chapter. 

Paul  was  an  eminently  holy  man ;  he  had  made  great 
attainments  in  the  divine  life,  when  he  wrote  this  epistle : 
yet  he  experienced  such  painful  conflicts  with  sin,  and 
found  so  much  corruption  living  and  acting  powerfully 
against  the  inclinations,  wishes,  purposes  and  eflforts  of 
his  renewed  nature  in  the  service  of  God,  as  to  mar  and 
defile  his  devotions  and  actions.  No  Christian,  then^ 
need  despond  on  account  of  the  workings  of  evil  thoughts, 
desires,  and  passions,  which  he  does  not  allow,  but  resists, 
and  for  which  he  is  heartily  sorry.  He  has  no  reason, 
from  his  conflicts  with  these  fruits  of  a  depraved  nature, 
to  conclude  he  is  not  a  subject  of  divine  grace ;  but,  on 
the  contrary,  he  may  infer,  from  the  agreement  of  his  ex- 
perience with  that  of  the  great  Apostle,  that  his  mind  has 
been  renewed  and  inclined  to  love  the  law  of  God ;  or 
he  would  not  feel  himself  thus  set  against  sin,  nor  feel 
such  grief  on  account  of  the  corruptions  which  he  finds 
to  be  working  in  his  fallen  nature.  But  let  every  Chris- 
tian continue  the  conflict,  and  anticipate,  with  holy  joy, 
the  arrival  of  that  blessed  hour,  when  the  conflict  shall  be 
terminated,  by  his  complete  deliverance  from  every  sin 
and  every  temptation  to  sin. 


LESS.  XX.J  ON  THE  ROMANS.  107 


I.ESSOX  XX. 

CHAP.  VIII. 

ILLUSTRATION  OF  THE  FIRST  RBASOX   CONTINUED. — EFFl* 
CACy  OF  THE  GOSPEL. 

Q.  1.   What  is  contained  in  this  chapter  1 

A.  A  further  illustration  of  the  efficacy  of  the 
gospel;  a  delightful  exhibition  of  the  privileges 
and  blessings  of  true  believers. 

Q,.  2.    What  is  asserted  in  the  first  verse  ? 

A.  The  perfect  security  of  real  Christians 
against  condemnation. 

Q.  3.  Hoiv  are  they  described  ? 

A.  By  their  relation  to  Christ,  and  by  their 
walk  or  conduct. 

Q.  4.  How  are  Christians  united  to  Christ  ? 
vs.  9.  11. 

A.  By  faith  on  their  part,  and  by  the  in- 
dwelling of  the  Holy  Spirit. 

Q.  5.  How  do  Christians  walk  ? 

A.  They  walk  after  the  Spirit.  They  are 
led  and  governed  by  his  holy  influence. 

Q.  6.  How  is  the  first  verse  connected  with 
what  goes  before  ? 

A.  It  is  an  inference  from  the  preceding  rea- 
soning. 

The  Apostle  had  exhibited  tlie  righteousness  of  the 
Lord  Jesus  Christ,  and  taught  that  sinners  are  justified 
gratuitously  through  this  righteousness  imputed  to  them, 


109  QUESTIONS  [chap.  VIIl. 

and  received  by  faith ;  he  had  shown  the  resnhs  of  jnsti- 
fication  by  faith,  to  be  peace  witli  God,  glorying  in  tribu- 
lation, joy  in  God,  and  final  salvation;  he  had  also 
proved  that  this  method  of  salvation,  vv^Hle  it  freed  be- 
lievers from  the  law,  as  a  covenant  of  works,  did  not  free 
them  from  the  law  as  a  rule  of  life,  but  imparted  love  to 
the  law,  and  furnished  them  with  grace  to  observe  its 
precepts.  Moreover,  he  had,  by  an  account  of  his  own 
experience,  shown  believers  to  be  imperfectly  sanctified, 
and  struggling  against  many  remaining  corruptions  ;  but 
encouraged  to  carry  on  the  struggle,  by  the  sure  prospect 
of  a  complete  and  final  victory.  From  these  premises 
he  draws  the  delightful  inference:  "  There  is,  therefore, 
now  no  condemnation  to  them  which  are  in  Christ 
Jesus,  who  walk  not  after  the  flesh,  but  after  the 
Spirit." 

Q,.  7.  Was  this  an  important  inference  ? 
A.  It  is  most  important  to  the  consolation  of 
a  Christian. 

A  Christian  may  know  himself  to  be  justified  by  faith, 
and  to  have  peace  with  God,  and  to  enjoy  the  hope  of 
complete  salvation  and  eternal  glory ;  yet,  when  he  feels 
the  workings  of  strong  passions  and  corruptions  that 
sometimes  betray  him  into  sin,  he  may  be  led,  by  un- 
belief, to  exclaim,  I  shall  one  day  fall  before  the  power  of 
my  enemies,  and  finally  perish.  How  reviving  in  these 
circumstances,  for  a  Christian  to  recur  to  the  deduction 
drawn  by  the  pen  of  inspiration,  assuring  him  of  his 
being,  in  consequence  of  union  to  Christ,  protected,  by 
his  blood  and  righteousness,  against  all  condemnation  by 
the  law  of  God ! 

Ql.  8.  But  are  not  the  sins  of  aChristian  of- 
fensive to  God  ? 

A.  They  are  peculiarly  offensive  to  a  holy 
God ;  but,  as  He  beholds  him  in  Christ,  cover- 


LESS.  XX.]  ON  THE  ROMANS.  109 

ed  with  his  glorious  righteousness,  he  freely  for- 
gives all  his  transgressions. 

Q,.  9.  Docs  the  Apostle  subjoin  a  proof  of 
his  inference  ? 

A.   He  has  furnished  a  comprehensive  proof 

in  the  second  verse ;    in  which,    introducing 

again  his  own  case,  he  says,  "  For  the  law  of 

the  spirit  of  life  in  Christ  Jesus  hath  made  me 

free  from  the  laiv  of  sin  and  deaths 

Q..  10.  What  law  is  meant  in  the  first  mem- 
ber of  the  versel  v.  2. 

A.  The  gospel  of  Christ. 

Q,.  1 1 .  Why  is  the  gospel  called  the  law  of  the 
Spirit  of  life  in  Christ  Jesus  ? 

A.  It  is  so  denominated,  because  it  is  used  by 
the  Spirit,  in  imparting  to  believers  life  from 
Christ.     See  chap,  iii,  27. 

Q,.  12.  What  lata  is  meant  in  the  second 
member  oj  the  verse  ? 

A.  Not,  as  some  suppose,  "  the  law  of  sin  in!^ 
his  "  members^  of  which  Paul  had  spoken,  in 
the  23d  verse  of  the  preceding  chapter ;  because 
he  was  not  delivered  from  this  law,  but  was 
groaning  under  its  hated  influence. 

Q,.  13.  What  law,  then,  does  the  Apostle 
mean  ? 

A.  He  means  the  moral  law ;  that  law  from 
which  he  had  been  actually  freed,  as  a  covenant 
of  ivorks. 

Gt  1 4.  Bui  was  not  the  moral  law  good  ? 

A.  It  was  certainly  good  and  just.     But,  as 
10 


HO  QrESTioNs  [chap.'tiii, 

it  discovers  sin,  awakens  sin  in  the  heart,  and  ir- 
ritates sin,  as  the  Apostle  shows,  in  the  previous 
chapter,  verses  7 — 9  ;  it  may,  with  propriety,  be 
denominated  the  law  of  sin ;  and  as  it  brings 
death  on  the  transgressor,  although  it  "  was  or- 
dained unto  life^  it  may  be  also  denominated 
the  law  of  death,  chap,  vii,  10,  11.* 


*  Some  commentators  interpret  this  verse  diiFerently. 
They  think  the  Apostle  means  by  "the  law  of  the  Spirit 
of  Life  in  Christ  Jesus"  the  principle  of  grace  implanted 
in  his  heart  by  the  Holy  Spirit,  and  called  "  the  law  of 
his  mind,"  chap,  vii,  23;  and,  by  "  the  law  of  sin  and 
death,"  "the  law  of  sin  in  his  members,"  chap,  vii,  23. 
iii It  there  are  insuperable  objections  to  this  interpreta*- 
tion.  One  thing  is  obvious,  that  the  sacred  writer  repre- 
sents the  law,  of  which  he  speaks  in  the  first  part  of  the 
verse,  as  being  the  cause  of  his  freedom  from  the  law 
spoken  of  in  the  second  part ;  and  from  this  it  will  follow, 
that  no  interpretation  can  be  correct  which  does  not  ac- 
cord with  this  representation.  The  above  interpreta- 
tion fails  in  two  points :  1.  It  assumes  what  is  not  fact, 
that  the  ApostJe  was  freed  from  the  law  in  his  members. 
2.  It  assumes  also  as  a  fact,  that  the  principle  of  grace  in 
his  heart  had  freed  him  from  the  law  in  his  members ; 
which  was  far  from  being  true,  as  is  clear  from  his  lament- 
ation in  the  close  of  the  preceding  chapter.  For  these 
conclusive  reasons,  this  exposition  cannot,  we  think,  be 
admitted.  Another  must  be  sought  that  will  harmonize 
with  facts,  and  with  the  Apostle's  representation  of  his 
freedom  from  the  law  of  sin  and  death,  as  the  effect  of 
the  law  referred  to  in  the  first  part  of  the  verse.  This 
harmony  is  found  in  the  explanation  given  in  the  answers 
to  the  questions.  For,  if  the  law,  in  the  first  part  of  the 
verse,  be  understood  to  mean  the  gospel,  and  the  law,  in 
the  second  part,  the  moral  law ;  ^en  the  facts  will  ap- 


LESS.  XX.]  ON  THE  ROMANS.  Ill 

Q,.  15.  Accordbiij;  to  this  ra-position  of  the  tcnns  xchat  is 
the  amount  of  the  proof  in  the  second  verse  1 

A.  It  i.s  this :  by  the  preaching  of  the  gospel,  accom- 
panied with  the  light  and  grace  of  the  Holy  Spirit,  the 
Apostle  was  enabled  to  abandon,  as  hopeles.*;,  all  depend- 
ence on  his  own  obedience  to  the  law  for  justification; 
and,  as  a  helpless,  condemned  sinner,  to  rely  on  the  me- 
rits of  Jesus  Christ  for  righteousness.  Thus,  believing 
in  Christ,  he  was  pardoned  and  justified,  set  free  from 
the  law  as  a  covenant  of  works,  and  delivered  both  from 
its  condemning  power,  and  from  its  irritating  power ; 
and,  receiving  the  Holy  Spirit,  as  a  source  of  life  and 
holiness,  he  was  enabled  to  walk  in  newness  of  life,  and 
to  observe  the  law  as  a  rult  of  conduct. 

QL.  16.  What  is  found  in  verses  3  and  4. 

A.  In  these  verses  the  Apostle  shows  by 
what  means  this  happy  change  in  his  condition, 
as  set  forth  in  the  second  verse,  was  effected. 

Q,.  17.  What  could  not  the  law  do  ?  v.  3. 

A.  It  could  neither  pardon  nor  justify  a  sin- 
ner. 


pear  to  be  correctly  stated  by  the  Apostle,  when  he  af- 
firms himself  to  be  freed  from  the  law,  and  this  freedom 
to  be  an  effect  produced  by  the  gospel. 

No  objection  can,  with  propriety,  be  urged  against 
this  interpretation,  on  the  ground  of  the  gospel  being 
called  a  law  ;  for  it  i.s  a  law,  a  law  of  grace,  a  rule  by 
which  God  is  pleased  to  deal  with  believing  sinners  ;  and 
so  it  is  denominated  by  the  Apostle,  in  chap,  iii,  27 ;  "  the 
law  of  faith."  The  reasons  why  it  is  styled  "  the  law  of 
the  Spirit  of  Life  in  Christ  Jesus,"  are  stated  iji  the  ex- 
position given  above ;  and  sufficient  reasons,  too,  we 
think,  are  there  assigned  for  styling  the  moral  law,  "  the 
Jaw  of  sin  and  death.'' 


112  QUESTIONS  [CHAP.  VIII- 

Gt.  18.  Did  this  arise  from  any  defect  in  the 
law  ? 

A.  No  ;  for  the  law  is  perfect,  and  its  inabili- 
ty arises  from  its  perfection. 

The  law  cannot  lower  its  demands,  so  as  to  suit  the 
case  of  fallen,  sinful  man ;  it  still  demands  from  him, 
in  his  apostate  state,  perfect,  sinless  obedience,  under 
penalty  of  the  curse.  It  "  was  weak  through  the  flesh ;" 
that  is,  in  consequence  of  the  corruption  of  our  nature- 
The  fault  lies  in  us,  not  in  the  law. 

Q,.  19.  What  is  the  meaning  of  the  words 
••  In  the  likeness  of  sinful  flesh?" 

A.  They  do  not  mean  that  the  human  nature 
of  Christ  was  sinful ;  for  he  was  holy,  harmless, 
undefiled,  separate  from  sinners,  Heb.  vii,  26 ; 
but  they  mean,  that  his  human  nature  was  like 
our  nature  in  all  points,  except  sin.  2  Cor.  v, 
21. 

Q,.  20.  What  is  the  meaniyig  of  the  words 
"for  sin?" 

A.  They  mean  for  a  sin  offering.  Such  is 
the  signification  of  the  word  sin,  when  the  Apos- 
tle says  in  2  Cor.  v,  21  ;  "  He  toho  knew  no  sin 
was  made  sm  for  us." 

Q,.  21.  What  is  the  meani7ig  of  the  tcords, 
"  Condemned  sin  in  the  flesh  ?" 

A.  They  mean,  that,  by  the  sufferings  of 
Christ,  when  he  offered  up  himself  a  sacrifice 
for  sin,  and  "  bare  our  sins  in  his  own  body  on 
the  tree"  1  Pet.  ii,  24;    sin  was'  punished,  and 


LESS  XX.j  0\  THE  ROMANS.  113 

the  penally  of  the  law  fully  satisfied,  in  his  flesh, 
his  human  nature. 

Q,.  22.  What  is  the  signification  of  the  ivords, 
"  That  the  righteousness  of  the  law  might  be 
fulfilled  in  us?" 

A.  They  refer,  not  to  the  obedience  of  Christ 
fulfilling  the  law  for  us,  but  to  our  personal 
obedience. 

Q.  23.  Give  now  the  full  sense  of  tlie  verses.  v.s.  3 
and  4. 

A.  The  sense  is  thi.s:  God,  in  infinite  compassion 
toward  our  fallen  race,  was  pleased  to  send  his  own 
Son  to  assume  our  nature,  and  in  that  nature  to  obev 
all  the  precepts  of  his  holy  law,  and  to  endure  its  penally 
for  sin  ;  that  the  same  human  nature  which  had  sinned 
and  dishonoured  the  law,  might  honour  it  and  atone  for 
its  violation.  The  obedience  and  death  of  Christ  had  a 
two-fold  design  ;  the  one  was,  to  satisfy  all  the  demands 
of  the  law  for  us,  that  we  might  be  pardoned  and  justi- 
fied ;  the  other  was,  that  the  quickening  and  sanctifying 
infiuence  of  the  Holy  Spirit  might  be  imparted  unto  us, 
60  as  to  enable  us  to  yield  a  sincere  and  acceptable  obe- 
dience to  tlie  law,  and  finally  to  become  perfectly  con- 
formed to  all  its  requirements.  This  is  the  gospel ;  and 
when  this  is  believed  with  the  heart,  the  sinner  is  "de^ 
liveredfrom  the  law  of  sin  and  deaths 


114  QUESTIONS  fCHAP.  VIII. 


L.ESSOX   XXI. 

Q,.  24.  Whi/  does  the  Apostle  repeat  the 
phrase  he  had  used  in  the  first  verse,^^  "  who 
walk  not  after  the  flesh,  but  after  the  spirit  ?" 

A.  He  repeats  this  phrase,  because  it  is  de- 
scriptive of  those  who  have  an  interest  in  the 
blessings  of  which  he  is  speaking;  and  because 
he  is  solicitous  that  such  should  recognize  their 
character,  and  that  those  who  do  not  possess 
this  character  may  not  deceive  themselves,  by 
imagining  they  have  a  share  in  these  blessings. 
On  this  account  he  goes  on  to  mark,  more  dis- 
tinctly, the  difference  between  the  conduct,  con- 
dition, and  end  of  the  two  classes  of  persons  he 
has  in  view. 

Gl.  25.  What  is  meant  by  the  words,  "  They 
that  are  after  the  flesh  ?"  v.  5. 

A.  The  Apostle  designs  by  those  words  to 
characterize  unrenewed  men,  who  remain  un- 
der the  unbroken  dominion  of  the  flesh,  or  de- 
praved nature. 

Q,.  26.    What  does  he  say  of  them  ?  v.  5. 

A.  They  mind  the  things  of  the  flesh ;  they 
are  influenced,  attracted  and  governed  by,  and 
seek  after,  things  that  suit  the  depraved  taste,  ap- 
petites, and  passions  of  their  fallen  nature. 

Q,.  27.  What  does  Paul  say  of  those  who 
"are  after  the  Spirit  ?"  v.  5. 


LESS.  XXI. ]  ON  THE  ROMANS.  115 

A.  They  are  influenced,  attracted,  and  go- 
verned by,  and  seek  after,  the  things  which  are 
revealed  and  proposed  to  them  by  the  Spirit,  and 
which  suit  the  taste  and  desires  of  that  new  and 
holy  nature  they  have  received  from  the  Spirit 
of  God. 

Q,.  28.  What  does  "carnally  minded"  signi- 
fy, in  the  Q>ih  verse  ? 

A.  In  the  original,  it  is,  "  minding  of  the 
flesh ;"  and  it  signifies  desiring,  seeking,  and 
pursuing  after  the  things  that  suit  our  depraved 
nature. 

Q,.  29.  What  is  signified  by  "spiritually 
minded,"  in  the  same  verse  ?  v.  6. 

A,  In  the  original  it  is,  '  minding  of  the 
Spirit ;'  and  it  signifies  desiring,  seeking  after, 
and  pursuing  the  things  which  suit  our  new  na- 
ture, and  are  proposed  to  us  as  objects  of  de- 
sire, by  the  Holy  Spirit  in  the  sacred  Scriptures. 

Ql.  30.  What  does  the  inspired  writer  affirm 
of  these  opposite  courses  of  life  ?  v.  6. 

A.  He  assures  us  that  death  is  the  conse- 
quence of  minding  the  flesh  ;  it  leads  to  sin,  to 
guilt  and  misery,  both  here  and  hereafter:  and 
he  assures  us  that  minding  the  Spirit  secures 
life  ;  it  leads  to  duty,  and  consequently  to  peace 
and  happiness  in  this  world,  and  to  everlasting 
glory,  in  the  next. 

Q,.  31.  How  is  the  carnal  mind  described  in 
the  1th  verse  1 

A.  It  is  described  as  being  enmity  against 


116  QUESTIONS  [chap.  nil. 

God;  it  is  a  state  of  feeling  and  conduct  wholly 
hostile  to  God,  and  in  direct  opposition  to  his 
will ;  so  obstinate  is  it,  that  it  neither  is,  nor  can 
be,  subject  to  his  law. 

Gl.  32.  Did  not  the  Apostle  design  hy  the 
language  he  uses  in,  the  1th  verse,  to  characte- 
rize the  unrenewed  ? 

A.  He  certainly  did :  and  what  proves  it,  is 
the  inference  he  draws  from  it  in  the  next  A'^erse, 
"  So  then  they  that  are  in  the  jiesh  cannot  please 
God  ;"  and  the  reason  is,  they  are  under  the  in- 
fluence of  a  carnal  mind,  or  what  amounts  to 
the  same  thing,  they  mind  the  things  of  the 
flesh. 

Q,.  33.    What  is  the  condition  of  such? 

A.  It  is  most  fearful ;  they  are  under  the  dis- 
pleasure of  God.  They  do  not  mind  the  things 
of  the  Spirit ;  they  have  no  relish  for  the  gospel; 
they  make  no  efforts  in  the  appointed  way,  to 
obtain  pardon,  justification,  and  sanctification. 
"  The  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God ;  for  they  are  foolishness  unto 
him  :  neither  can  he  know  them  ;  because  they 
are  spiritually  discerned J^     1  Cor.  ii,  14. 

Q,.  34.  Hoio  are  persons  delivered  from  this 
deplorable  condition  ?  v.  9. 

A.  By  the  in-dwelling  and  operations  of  the 
Holy  Spirit ;  for  the  heart  in  which  he  dwells, 
is  no  longer  under  the  dominion  of  the  flesh  or 
a  depraved  nature. 


LESS.  XXI. ]         ON  THE  ROMANS.  117 

Q,.  35.  What  does  the  Apostle  affirm  of  the 
man  who  has  not  the  Spirit  of  Christ  ?  v.  9. 

A.  He  asserts,  "  he  is  none  of  his  J  ^ 

Q,.  36.    What  does  he  mean  ? 

A.  He  does  not  mean  that  such  a  man  is  not 
responsible  to  Christ  for  his  conduct ;  for  Christ, 
as  the  final  judge  of  all,  will  condemn  ail  such 
to  eternal  misery.  He  means  that  he  is  not  his 
disciple  ;  he  has  no  saving  interest  in  him ;  he 
does  not  partake  of  his  pardoning  mercy  and 
sanctifying  grace. 

Q,.  37.  What  is  the  great  distinguishing 
characteristic  of  a  Christian?  v.  9. 

A.  The  Spirit  of  God,  who  dwells  in  him, 
has  given  him  a  new  heart,  a  new  spirit,  a  new 
nature ;  he  is  led  and  governed  by  the  Spirit  of 
God. 

This  distinguishes  a  Christian  from  all  other  men.  It 
greatly  raises  him  in  the  scale  of  being,  and  allies  him  to 
holy  angels.  '•  That"  said  our  Lord,  "  which  is  born  of 
the  flesh  is  flcsh,'^  corrupt  and  depraved ;  "  and  that 
which  is  born  of  the  Spirit,  is  spirit,^'  pure,  holy,  heaven- 
ly. John,  iii,  6.  And  till  men  receive  the  Spirit,  they 
are  subject  to  the  fle.sh,  remain  under  thejdcminion  of 
sin,  and  are  unable  to  do  the  will  of  God  and  live  as  he 
requires  them  to  live.  Enmity  cannot  beget  love ;  nor 
can  rebellion  produce  obedience  ;  and  until  the  Spirit  of 
God  subdue  the  rebellion  and  enmity  of  his  heart,  the 
t'inner  will  remain  a  willing  slave  to  sin;  nor  has  he  any 
power  sufficient  to  change  his  own  heart,  impart  to  him- 
self spiritual  life,  and  make  himself  a  new  creature. 

CI.  38.  What  do  you  observe  in  the  Apostle's 
phraseolog}/,  in  verses  9 — 1 1  ? 


J  18  QUESTIONS  [chap.  VIII. 

A.  In  the  10th  verse,  he  speaks  of  Christ 
being  in  Christians  ;  and  this  phrase  is  used  in- 
terchangeably with  that  of  the  Spirit  dwelling 
in  them :  and  justly  too,  for  Christ  dwells  in  us 
by  his  Spirit ;  and,  therefore,  it  follows  that 
where  the  Spirit  dwells,  there  Christ  dwells. 

Q,.  39.  What  does  the  Apostle  say  of  those  in 
lohom  Christ  dwells?  vs.  10,  11. 

A.  He  teaches  us,  that  the  bodies  of  all  such 
will  die,  "  because  of  sin ;"  it  is  the  will  of  God 
thus  to  express  his  displeasure  against  sin  even 
in  his  own  people,  by  breaking  down  their  bo- 
dies, and  reducing  them  to  dust  and  ashes  :  but 
he  teaches  us  also,  that  their  spirits  will  live 
forever  in  happiness,  ''because  of  righteous- 
ness;^^ they  have  been  quickened  to  spiritual 
life,  and  are  becoming  more  and  more  qualified 
for  the  enjoyments  of  heaven. 

Q.  40.  Wliat  2vill  finally  become  of  the  bo- 
dies of  believers  1  v.  11. 

A.  They  cannot  be  lost ;  they  are  united  to 
Christ,  and,  being  inhabited  by  the  Spirit  of  God 
as  his  temples,  they  will  rise  again,  as  certainly 
as  Christ  their  head  was  raised  from  the  dead, 
by  the  power  of  the  Almighty,  as  the  pattern 
and  pledge  of  their  resurrection.  See  1  Cor, 
XV,  12—20. 

Q.  41.  What  inference  is  draiun  by  the  Apes 
tle^  in  the  \2th  verse  ? 

A.  He  infers  from  what  had  been  previously 
said  of  the  two  classes  of  men,  who  were  so  dis- 


LESS.   XXI. J  ON   THE  ROMANS.  119 

tinguished  from  each  other,  by  their  pursuits  and 
principles  of  actions  ;  that  it  behooves  us,  if  wc 
regard  our  own  welfare,  not  to  live  after  the 
flesh,  by  resigning  ourselves  to  the  hifluence  and 
control  of  a  depraved  nature  ;  but  to  lead  a  spi- 
ritual life,  and,  by  the  gracious  aid  of  the  Holy 
Spirit,  to  endeavour  to  subdue  all  the  sinful 
deeds  to  which  we  are  prompted  by  the  irregular 
appetites  and  passions  of  the  body. 

Q,.  42.  By  ivhat  7/iotives  does  the  Apostle  en- 
force his  exhortation  ?  v.  13. 

A.  By  declaring  the  opposite  ends  of  these  op- 
posite ways  of  living. 

Q.  43.   What  are  these  opposite  ends  ?  v.  13. 

A.  Death  eternal,  and  life  eternal. 

Q,.  44.  Are  we  able  by  our  own  strength  to 
mortify  our  sins  ?  v,  \%. 

A.  It  is  our  duty  to  renounce  and  forsake  all 
our  sins,  and  to  crucify  every  sinful  desire  and 
feeling ;  but  this  we  cannot  do  successfully,  with- 
out the  gracious  and  powerful  aid  of  the  Holy 
Spirit ;  and,  therefore,  realizing  this  truth,  we 
should,  under  a  feeling  sense  of  our  own  impo- 
tence, implore  the  gracious  succours  of  that  bless- 
ed Spirit,  who  alone  can  sanctify  our  corrupt 
nature. 

Q,.  45.  What  distinguishing  privilege  is  en- 
joyed by  those  who  are  led  by  the  Spirit  of  God  ? 
V.  14. 

A.  They  are  the  sons  of  God. 


120  QUESTIONS  [chap.  VIII. 

Q,.  46.  On  what  does  the  sonship  of  believers 
depend  ? 

A.  It  does  not  depend  on  their  creation  by- 
God  ;  because  it  is  a  privilege  peculiar  to  be- 
lievers ;  but  on  their  new  creation  and  an  act  of 
divine  adoption  % 


LESSON  XXII. 

Q,.  47.  How  may  believers  knoiv  they  are  the 
sons  of  God?  v.  15. 

A.  By  the  temper  of  their  minds :  they  are 
influenced,  not  by  a  slavish  fear,  or  by  a  spirit 
of  bondage,  but  by  a  filial  temper ;  so  that,  by  the 
aid  of  the  Holy  Spirit,  acting  as  a  spirit  of  adop- 
tion, they  can  approach  to  God  as  their  Father, 
and  affectionately  address  Him  as  their  Father. 

Q,.  48.  What  additional  proof  of  this  joyful 
fact  have  believers  ?  v.  1 6. 

A.  The  witnessing  of  the  Spirit  with  their 
spirit,  that  they  are  the  children  of  God. 

The  Holy  Spirit  bears  this  testimony  sometimes  in  an 
extraordinary,  and,  at  other  times,  in  an  ordinary  way. 
At  particular  seasons,  he  pours  such  light  on  their 
minds,  gives  them  such  attractive  view^s  of  God's  per- 
fections, so  sheds  abroad  his  love  in  their  hearts,  and  af- 


LESS.  XXIl]        ON  THE  ROMANS.  I'il 

fords  them  such  delightful  foretaste  (d"  lioavenly  joy,  that 
they  are  fully  ;u*.sur(>fi  of  being  the  children  of  God.  At 
other  times,  this  testimony  is  borne  in  a  more  impercep- 
tible way.  Exciting  in  believers  a  solicitude  in  regard  to 
their  spiritual  condition,  they  are  led  to  study  the  marks 
laid  down  in  Scripture,  by  which  we  are  to  test  our 
character ;  and,  tlien  stirring  up  their  graces  into  lively 
exercise,  they  are  enabled  to  discover  the  evidences  of 
divine  adoption,  imprinted  in  their  hearts  and  lives. 

Q,.  49.  What  other  privilege  is  connected 
with  that  of  sonship  ?  v.  17. 

A.  Being  sons  believers  are  heirs  of  God,  and 
joint  heirs  with  Christ. 

Q,.  50.  What  is  their  inheritance  ? 

A.  It  corresponds  with  the  majesty  and  infinite 
riches  of  God,  and  with  the  infinite  price  paid  by 
his  Son  to  secure  it  to  them. 

Q,.  51.  How  is  it  set  forth  to  view  in  the 
Holy  Scriptures  1 

A.  It  is  called  a  crown  of  life,  Rev.  ii,  10  ;  a 
kingdom,  Matt,  xxv,  34.  It  is  "  an  inheritance 
incorruptible,  and  undefiled,  and  that  fadeth 
not  away^  reserved  for  you  in  heavenV  1  Pet. 
i,  4. 

Q,.  52.  Do  sufferings  in  this  life  becloud  the 
evidences  of  a  filial  relation  to  God?  v.  17. 

A.  They  do  not ;  because,  for  wise  and  good 
reasons  they  are  appointed  to  them  by  their 
Heavenly  Father  ;  who  designs,  by  this  disci- 
pline and  cVse  trials,  to  make  them  conformed 
to  Christ,  in  this  life,  and  to  prepare  them  for 
11 


122  QUESTIONS  [chap.  VIII 

the  enjoyment  of  their  future  happiness  and 
glory  hereafter. 

Q,.  53.  Is  there  any  compariso7i  between  the 
sufferings  of  Christians  on  earth,  and  their  re- 
ward in  heaven?  v.  18. 

A.  No ;  they  "  are  not  worthy  to  he  com- 
pared with  the  glory  which  shall  be  revealed  in 

Ql.  54.  How  does  the  inspired  writer  magnify 
that  glory,  and  elevate  our  conceptions  of  its 
riches  and  grandeur  ?  vs.  19 — 22. 

A.  By  representing  the  whole  creation  as 
longing,  with  great  and  anxious  desires,  for  the 
arrival  of  that  blessed  day,  when  the  sons  of 
God  shall  be  introduced  to  their  heavenly  in- 
heritance, and  crowned  with  their  promised 
glory. 

Q,.  55.  What  is  meant  by  the  loord  "  crea- 
ture" in  verses  19,  20,  21  ? 

A.  It  means  the  external  creation.  The 
term  in  the  original  is  the  same  that  is  used  in 
the  22d  verse,  where  it  is  conjoined  Avith  an  ad- 
jective, translated  whole  creation. 

Q,.  56.  What  is  the  meaning  of  the  20th 
verse  ? 

A.  It  means  that  the  external  creation  lies 
under  the  curse  of  God  on  account  of  the  sin  of 
man.  It  does  not  appear  so  beautiful  and  glo- 
rious, as  it  did  before  man  fell  from  his  state  of 
innocence  and  obedience. 


LESS.   XXII. 1        ON  THE  ROMANS.  123 

The  ground  has  been  deprived  ofmuchof  its  fertihty ; 
it  refiLses  to  put  forth  its  strength,  and  requires  hard  and 
painful  labour  before  its  fruits  can  be  gained.  Thorns 
and  thistles  cover  its  face.  Gen.  iii,  17 — 19.  Storms 
and  tempests  rend  the  atmosphere  ;  and  the  clouds  some- 
times pour  down  destructive  torrents  of  rain.  The  sea 
throws  upon  the  land  inundations  that  sweep  away  the 
property  and  labours  of  man.  Earthquakes  shake  the 
earth,  overthrow  the  firmest  buildings,  and  sometimes 
«ngulf  whole  cities,  with  all  their  wretched  inliabitants. 
Volcanoes  pour  forth  their  fiery  bowels,  which  run  in 
rivers  of  fire,  for  miles  from  their  source,  and  totally  de- 
stroy every  thing  opposed  to  their  course.  The  fruits 
and  various  productions,  the  light  and  the  darkness  of 
the  world,  are  all  abused  by  man ;  and,  instead  of  being 
used  for  the  purposes  they  were  intended  to  answer, 
they  are  perverted  to  the  gratification  of  hie  sinful  desires 
and  passions,  and  converted  into  instruments  of  violence, 
rapine,  and  murder.  Thus  the  creation  has  been  sub- 
jected to  vanity;  brought  into  an  unnatural  and  undesi- 
rable state ;  7iot  willingly,  but  by  the  wise  arrangement 
of  the  great  Creator. 

Q.  57.  What  is  the  meaning  of  the  words, 
"  in  hope,"  at  the  close  of  the  20th  verse  ? 

A.  They  signify  that  the  present  state  of  the 
world,  so  perverted  and  changed  from  its  origi- 
nal state,  will  not  be  perpetual.  The  creation 
of  God  will  be  restored  to  its  former  primitive 
condition,  and  appear  in  all  its  original  beauty 
and  glory.  See  v.  21.  ''Nevertheless,  we,  ac- 
cording to  his  'promise,  look  for  new  heavens 
and  a  new  earth,  loherein  dwelleth  righteous- 
ness.''    2  Pet.  iii,  13. 

Q,.  58.  Do  all  mankind  sympathize  with  the 
external  creation,  in  looking  for  the  arrival  of 


124  QUESTIONS  [chap.  VIII, 

that  blessed  day  lohich  inanimate  creatures  so 
earnestly  long  for  1  v,  22. 

A.  They  do  not ;  for  men  in  general  love 
their  bondage  of  corruption,  and  will  finally 
perish  in  their  sins. 

Q,.  59.  What  portion  of  the  human  family 
do  thus  sympathize  ?  v.  23. 

A.  They  who  have  received  the  first  fruits 
of  the  Spirit ;  which,  like  the  first  fruits  of  the 
earth,  offered  by  the  Israelites  to  God,  as  an  ex- 
pression of  gratitude  and  dependence,  in  antici- 
pation of  the  approaching  harvest,  excite  their 
hopes  of  the  coming  glory,  and  assure  to  them 
the  certainty  of  its  arrival,  at  the  appointed 
time. 

Q,.  60.  What  is  meant  hy  the  words,  "the 
adoption,"  in  the  same  verse  ?  v.  23. 

A.  It  means  the  full  and  public  manifestation 
of  the  sons  of  God ;  when  they  shall  receive  all 
that  glory  which  has  been  promised,  and  appear 
in  a  manner  suited  to  that  high  and  endearing 
relation  they  sustained  to  God,  as  his  adopted 
sons. 

Q,.  61.  Will  this  glory  be  conferred  on  the 
whole  nature  of  believers  ?  v.  23. 

A.  Yes ;  the  body  will  share  it ;  for  having 
been  bought  with  the  blood  of  Christ,  it  will  be 
raised  from  the  dead,  and  "  be  fashioned  like  to 
his  glorious  hodyy  Phil,  iii,  21.  This  is  the 
meaning  of  the  phrase,  '•  the  redemption  of  the 
hodyr 


LESS.   XXII. ]        ON  THE  ROMANS.  125 

Q,.  62.  Is  hope  an  imporia7it  Christian  grace  ? 
V.  24. 

A.  It  is  very  important ;  for  it  has  pleased 
God  so  to  arrange  the  plan  of  salvation,  as  to 
call  for  the  daily  exercise  of  this  grace.  He 
does  not  put  us  at  once  in  possession  of  all  the 
blessings  of  salvation. 

At  the  moment  in  which  we  believe  in  Chri.st,  we  are 
justified  and  adopted,  and  may  be  said  to  be  saved  ;  but, 
according  to  God's  wise  arrangement,  the  work  is  only 
begun ;  and  it  is  the  pleasure  of  our  heavenly  Father, 
that  we,  like  our  Saviour,  should  be  led,  through  tribu- 
lation and  sufferings,  to  our  glorious  kingdom.  So  that 
there  is  much  scope  for  the  exercise  of  hope,  in  sustain- 
ing us  under  afflictions  and  sufferings;  and  we  may, 
in  tliis  rsspect,  be  said  to  be  "  saved  by  hope." 

Q.  63.  What  is  the  object  of  hope  ?  vs.  24,  25. 

A.  Not  things  seen,  possessed,  and  enjoyed ; 
but  things  not  seen,  possessed  or  enjoyed  ;  things 
which  we  desire  and  seek  to  gain. 

Q,.  64.  In  what  manner  ought  Christians  to 
hope  for  future  happiness  a?id  glory  ?  v.  25. 

A.  The  object  of  their  hope  is  so  great  and 
grand,  so  incomparably  surpassing  all  the  trials 
and  sufferings  by  which  God  is  pleased  to  pre- 
pare them  for  its  enjoyment,  that  they  should, 
with  patience,  endure  them,  and,  with  cheerful- 
ness, submit  to  all  afflictive  appointments  of  their 
Heavenly  Father. 

Q,.  65.  What  additional  support  U7ider  trials, 
besides  the  injiuence  of  hope,  has  God  provided 
for  his  people  ?  v.  26. 
11* 


126  QUESTIONS  [chap.  VIII. 

A.  The  Spirit  is  imparted  to  help  their  infir- 
mities, and  sustain  them  under  temptations  and 
sufferings. 

Q.  66.  How  does  the  Spii'it  help  their  in^ 
firmities  ?  v.  26. 

A.  By  strengthening  their  faith,  animating 
their  hope,  improving  their  graces,  and  affording 
them  delightiul  foretastes  of  heavenly  joy ;  and 
particularly  by  assisting  them  in  prayer,  teach- 
ing them  for  what  to  ask,  and  in  what  manner 
to  pray. 

Q.  67.  How  does  the  Spirit  so?netimes  assist 
Christians  ?  v.  26. 

A.  He  sometimes  "  intercedes  Jbr  them  with 
groanings  which  cannot  be  uttered  ;^*  that  is, 
He  so  powerfully  excites  their  desires  that  they 
are  unable  to  express  them  in  articulate  lan- 
guage ;  and,  therefore,  they  give  vent  to  their 
feelings  in  sighs  and  groans. 

Q.  68.  Are  such  unexpressed  supplications 
acceptable  to  God  ? 

A.  They  are ;  for,  although  Christians  feel 
unable  to  express  distinctly  their  desires,  God 
understands  the  import  of  their  desires,  far  bet- 
ter than  they  do  themselves ;  and  always  accepts 
desires  prompted  by  the  Spirit ;  because  they 
correspond  with  his  will. 


LESS.   XXIII.J      ON  THE  ROMANS.  127 


LESsox  xxni. 

Q.  69.  WJiat  additional  privilege  of  Chris- 
tians  is  mentioned  in  the  2  Sfh  verse  ? 

A.  The  assurance  that  all  things  shall  work 
together  for  their  good. 

Q.  70.  How  are  Christians  characterized  in 
this  verse?  v.  2S. 

A-  As  those  that  love  God,  and  are  the  called 
according  to  his  purpose. 

Q.  71.  Are  they  who  do  not  love  God  en- 
titled to  the  comfort  arising  from  this  divine 
assurance  1 

A.  By  no  means  ;  for,  if  they  continue  desti- 
tute of  love  to  God,  they  will  find  the  opposite 
true.  All  things  will  work  together  for  evil  to 
them ;  comforts  and  afflictions,  success  and  dis- 
appointments, health  and  sickness,  the  gospel 
and  the  means  of  grace,  life  and  death,  all  will 
serve,  through  their  obstinate  perseverance  in 
sin,  to  swell  the  amount  of  their  guilt  and  in- 
crease the  weight  of  their  punishment. 

Q.  72.  What  j)urpose  is  referred  to  in  this 
verse  ?  v.  28. 

A.  God's  eternal  purpose;  as  is  manifest 
from  what  follows  in  the  verses  immediately 
succeeding.  "  Who  hath  saved  us,  and  called, 
us  with  an  holy  calling,  7iot  according  to  our 
works,  but  according  to  his  own  purpose  and 


128  QUESTIONS  [chap.  VIII. 

grace,  which  was  given  us  in  Christ  Jesus  be- 
fore the  world  began.    2  Tim.  i,  9. 

Q,.  73.  Hoiv  do  toe  know  that  all  things  shall 
work  together  for  good  to  them  that  love  God  ? 

A.  We  might  infer  this  truth  from  the  rela- 
tions in  which  believers  stand  to  God,  and  what 
he  has  done  for  their  salvation ;  and,  as  an  in- 
spired writer  has  drawn  the  conclusion,  we  may 
rest  assured  of  this  delightful  truth. 

Q.  74.  What  proof  of  this  truth  does  the 
Apostle  offer  171  verses  29  and  30? 

A.  He  brings  forward  as  an  irresistible  proof, 
the  indissoluble  chain  of  benefits  formed  by  the 
foreknowledge  or  electing  love  of  God. 

Q,.  75.  What  is  meant  by  the  phrase  "Whom 
he  did  foreknow?"  v.  29. 

A.  It  does  not  mean  the  simple  foreknow- 
ledge of  God ;  because  in  this  way  all  men  are 
foreknown  by  him.  It  includes  favour,  and  re- 
fers to  those  whom  God  foreknew  as  objects  of 
his  free  favour  and  sovereign  mercy.  It  is 
equivalent  to  the  phrase,  '  Whom  he  elected  to 
everlasting  life.^     See  v.  33. 

Q,.  76.  What  is  done  for  them  whom  God 
foreknew  ?  v.  29. 

A.  God  predestinated  them  to  be  conformed 
to  the  image  of  his  Son. 

Q,.  77.  Is  holiness  in  man  the  reason,  or  the 
effect,  of  predestination  ?  v.  29. 

A.  It  cannot  be  the  reason  of  predestination  ; 
because  there  can  be  no  holiness  in  fallen  man, 


LESS.  XXIII. ]      ON  THE  ROMANS.  129 

until  it  is  implanted  in  his  heart  by  divine 
grace ;  and  when  God  foreknew  him  as  fallen, 
he  could  foresee  in  him  no  holiness,  but  what 
he  should  be  pleased  to  produce  in  him  :  and, 
consequently  holiness  in  a  sinner's  heart  must 
be  regarded  as  the  effect  of  predestination.  It  is 
there,  because  God  determined  to  implant  it 
there. 

The  passage  is  rightly  rendered,  "he  also  did  predes- 
tinate to  he  conformed  to  the  image  of  his  Son."  "  Ac- 
cording as  he  hath  chosen  ns  in  him  before  the  founda- 
tion of  the  world,  that  ice  should  he  holy  and  without 
blame  before  him  in  love;  having  predestinated  us  unto 
the  adoption  of  children  by  Jesus  Christ  to  himself,  ac- 
cording to  the  good  pleasure  of  his  will;"  to  the  praise 
of  the  glory  of  his  grace,  wherein  he  hath  made  ua  ac- 
cepted in  the  beloved.  Ephes.  i,  4 — 6. 

Q,.  78.  What  is  the  meaning  of  "  the  first 
born,"  in  verse  29  ? 

A.   It  means.  The  chief,  the  head. 

Q,.  79.  What  follows  predestination?  v.  30. 

A.  Effectual  calling. 

Q,.  80.  What  follows  effectual  callinglr  v, 
30. 

A.  Justification. 

Q,.  81.  What  follows  justification?  v.  30. 

A.  Eternal  glory. 

Q,.  82.  Is  sanctijication  named  ? 

A.  Not  distinctly;  but  it  is  included  in  con- 
formity to  the  image  of  Christ  and  effectual 
calling. 

Q,.  83.  Are  these  benefits  inseparably  con- 
nected ? 


130  QUESTIONS  [chap.   VIII. 

A.  They  are:  God  will  assuredly  bestow 
salvation,  with  eternal  glory,  on  every  one  elect- 
ed to  eternal  life.  "  My  sheep  hear  my  voice, 
and  I  know  them;  and  they  follow  me:  and  I 
■give  unto  them  eternal  life ;  and  they  shall 
never  perish  ;  neither  shall  any  pluck  them  out 
of  my  hands.  My  Father,  which  gave  them  me, 
is  greater  than  all ;  and  none  is  able  to  pluck 
them  out  of  my  Father^s  hands.^^  John  x, 
27—29. 

Q,.  84.  What  conclusion  is  drawn  from  all 
the  privileges  pertaiiiing  to  believers?  v.  31. 

A.  From  the  exhibition  he  had  made  of  their 
privileges,  the  Apostle  is  led  to  ask  this  trium- 
phant question,  "  If  God  be  for  us,  who  can  be 
against  us ,'"' 

Q..  85.  Did  he  mean  that  the  friends  of  God 
have  no  enemies  ? 

A.  Certainly  not ;  for  they  have  numerous, 
and  powerful,  and  subtle  and  malignant  ene- 
mies, who  are  constantly  endeavouring  to  do 
them  harm. 

Q,.  86.  What  then  did  he  mean  ? 

A.  He  meant  that,  although  Christians  are 
feeble  in  themselves,  and  unable  to  cope  with 
their  enemies,  yet,  having  an  Almighty  protect- 
or, they  are  secure  amidst  all  their  dangers,  and 
will  finally  triumph  over  all  their  foes,  and 
safely  reach  their  crown  and  kingdom.  Their 
enemies  may  harass  and  annoy  them ;  but 
they  can  never  succeed  in  their  malignant  de- 
signs, nor  do  them  any  lasting  injury. 


LESS.   XXII. ]        ON  THE  ROMANS.  131 

Q,.  87.  What  conclusion  does  the  Apostle 
draw  from  the  wonderful  fact,  God  "  spared 
not  his  own  Son,  but  delivered  him  up  for  us 
all  ?"  V.  32. 

A.  In  the  form  of  a  question,  he  draws  the 
conclusion,  that  with  him  God  will  certainly 
and  freely  give  us  all  things.  The  question 
carries  with  it  its  own  answer. 

It  is  sufficient  to  ask  the  question  to  bring  conviction 
to  every  mind  contemplating  the  wonderful  fact  on 
which  it  is  grounded.  In  the  gift  of  his  own  Son,  God 
virtually  gave  us  all  things.  The  love  that  bestowed 
on  us  this  greatest  of  all  gifts,  will  not  withhold  from  us 
any  of  those  blessings  which  the  Son  of  God  suffered  and 
died  to  purchase  for  us,  according  to  his  Father's  most 
gracious  appointment. 

Q,.  88.  What  reply  does  the  sacred  writer 
give  to  the  question,  "  Who  shall  lay  any  thing 
to  the  charge  of  God's  elect?"  v.  33. 

A.  By  another  question,  for  so  it  should  be 
translated.  "  God  that  justifieth .?"  Will  the 
eternal  Judge,  who  has  forgiven  all  their  sins 
and  declared  them  righteous  through  the  righte- 
ousness of  Jesus  Christ,  lay  any  thing  to  the 
charge  of  those  whom  he  has  elected  to  ever- 
lasting life  ?  Impossible !  he  will  confirm  the 
sentence  in  the  final  day,  before  an  assembled 
universe.  How  ineffectual,  then,  are  all  the 
charges  brought  against  them,  by  their  own 
consciences,  by  the  world,  or  by  Satan. 

Q,.  89.  What  reply  is  given  to  the  question, 
"  Who  is  he  that  condemneth?" 


132  QUESTIONS  [chap.  VIII. 

A.  By  this  question  :  "  Christ  that  died,  yea, 
rather,  thai  is  risen  from  the  dead,  who  is  even 
at  the  rightha7idofGod,ioho  also7)iaketh  inter- 
cession for  us."  Will  that  blessed  and  loving  Sa- 
viour, who  has  suffered  so  much  and  done  so  much 
for  us ;  whose  resurrection  from  the  dead  proves 
the  all  sufficiency  of  his  atonement ;  who  is  head 
over  all  things  to  the  church,  and  exercises  his 
sovereign  authority  over  heaven  and  earth  for  her 
salvation ;  and  who,  as  their  great  High  Priest, 
in  the  highest  heaven,  whither  he  has  gone  for 
the  purpose,  ever  liveth  to  make  intercession  for 
them  ;  Avill  he  condemn  them  ?  Impossible ! 
When  he  shall  come  in  his  future  glory,  with 
all  his  holy  angels  with  him,  he  will  pronounce 
on  them  the  joyful  sentence,  "  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for 
you,  from  the  fouridation  of  the  world."  Matt. 
XXV,  34.  Who  then  in  heaven  or  on  earth  can 
condemn  them  % 

Ql.  90.  What  is  meant  by  "the  love  of  Christ," 
171  the  next  question?  v.  35. 

A.  Not  our  love  to  Christ,  but  Christ's  love 
to  us. 

d.  9 1 .  O71  what  is  his  love  fou7ided  ? 

A.  Not  on  any  good  in  us ;  it  was  not  at- 
tracted by  any  moral  Avorth  in  us :  it  was  per- 
fectly free  and  gratuitous;  prompted  by  his  in- 
finite benevolence  and  compassion ;  and  founded 
on  his  own  self-moved,  eternal,  and  unchangea- 
ble purpose,  to  deliver  us  from  our  guilt  and 


LESS.  XXII. ]        ON  THK  ROMANS.  133 

ruin,  and  to  bring  us  to  the  enjoyment  of  peace 
and  reconciliation  with  God,  and  finally  to  the 
enjoyment  of  everlasting  life.  "  Herein  is  love, 
not  that  wc  loxied  God,  but  that  he  loved  us,  and 
sent  his  Son  to  be  the  propitiation  j or  our  si/is." 
1  John,  iv,  19. 

Q,.  92.  Hoio  docs  the  Apostle  reply  to  the 
question,  '*  Who  shall  separate  us  from  the  love 
of  Christ?"  vs.  35,  36. 

A.  After  enumerating  a  number  of  calami- 
tous events  that  might  threaten  to  constrain 
Christians  to  forsake  his  service,  and  adverting 
to  the  fact  that  his  friends,  in  every  age,  had 
been  greatly  afRicted  and  tried,  and  many  put 
to  death  on  account  of  their  attachment  to  reli- 
gion ;  he  affirms  Christians  would  be  carried 
triumphantly  through  all  sufferings  and  perse- 
cutions, by  the  assistance  and  grace  of  Christ, 
who  loved  them,  and  would  not  suflfer  their 
love  to  him  to  fail. 

Q,.  93.  How  does  the  Apostle  conclude  this 
chapter  ?  vs.  38,  39. 

A.  With  the  language  of  holy  triumph, 
which  all  true  believers  may  adopt :  "  For  I 
am  persuaded  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor 
things  prese7it,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able 
to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  LardJ^ 
12 


134  QUESTIONS  [chap.  VIII. 

Q.  94.  Can  you  enumerate  some  of  the  pri- 
vilegcf  of  Christians  set  forth  in  this  chapter  ? 

A.  They  are  freed  from  condemnation,  v.  1  ; 
and  freed  from  the  law  as  a  covenant  of  icorks, 
V.  2  ;  Christ  died  for  them  that  they  might  be 
justified  and  sanctified,  vs.  3,  4  ;  they  walk  after 
the  Spirit,  v.  4 ;  they  are  the  sons  of  God,  and 
heirs  of  God,  and  joint  heirs  with  Christ,  vs.  i  4 
— 17  ;  their  inheritance  is  inconceivably  rich 
and  glorious,  vs.  18 — 23;  they  have  dwelling 
in  them  the  Holy  Spirit,  who  leads  and  guides 
them,  V.  14;  who  bears  witness  to  their  adop- 
tion, V.  16  ;  who  helps  their  infirmities,  and  as- 
sists them  in  prayer,  v.  26  ;  all  things  work  to- 
gether for  their  good,  v.  28  ;  their  salvation  is 
the  accomplishment  of  God's  eternal  and  immu- 
table purpose,  vs.  29,  30  ;  God  is  for  them,  and 
will  with  Christ  freely  give  them  all  things,  vs. 
31,  32 ;  no  one  can  lay  any  thing  to  their  charge, 
so  as  to  efiect  their  condemnation,  vs.  32,  34 ; 
nothing  shall  be  able  to  separate  them  from  the 
love  of  God,  which  is  in  Christ  Jesus  ;  and  they 
will,  by  the  grace  of  their  Redeemer,  be  carried 
triumphantly  through  all  afflictions,  difficulties, 
persecutions,  sufferings,  temptations,  and  dan- 
gers, to  everlasting  glory,  vs.  35 — 39. 

Q.  95.  What  pi'actical  lesson  may  he  learned 
from  this  chapter  1 

A.  We  may  learn  from  it,  that  the  gospel  of 
Jesus  Christ,  which  confers  on  believers  such 
rich  and  everlasting  benefits,  is  indeed  a  glorious 


LESS.  XXII. ]        ON   THi:  ROMANS.  13/> 

gospel ;  which  we  should  novcr  coasc  to  admire, 
and  for  which  we  can  never  be  sufficiently  grate- 
ful. 

Q.  96.  What  is  the  duty  of  every  sinner  who 
hears  this  glorious  gospel  ? 

A.  It  is  his  duty  to  believe  it,  with  the  heart, 
by  relying  on  the  righteousness  of  Christ,  for 
justification  and  salvation. 

d,  97.  What  will  be  the  result  of  your  hear- 
hig  the  gospel  ? 

A.  If  I  believe,  it  will  be  "  a  savour  of  life 
unto  life ;"  but,  if  I  remain  in  unbelief,  it  will 
be  " a  savour  of  death  unto  death"  2  Cor.  ii, 
15,  16. 

Q,.  98.  What  then  should  be  your  prayer  ? 

A.   I  should  not  cease  to  pray,  that  "  God  who 
commanded  the  light  to  shine  out  of  darkness," 
would  shine  into  my  heart,  "  to  give  the  light  of 
the  knowledge  of  the  glory  of  God  in  the  face 
ofJcsits  Christ''     2  Cor,  iv,  6. 


FINIS, 


BS2665  .8.J33 

An  exposition  of  a  portion  of  the 

MnillIfniS'^n,'.^'"'"^^^-5p^^^  Library 


1    1012  00030  1681 


